https://halachipedia.com/api.php?action=feedcontributions&feedformat=atom&user=MordechaiHalachipedia - User contributions [en]2026-05-13T19:41:39ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Birkat_Cohanim&diff=15926Birkat Cohanim2014-12-04T23:06:39Z<p>Mordechai: /* Birkat Kohanim Poster */</p>
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<div>:[[Image:Birkat_kohanim.jpg|right|400px]]<br />
==The Mitzvah of Birkat Cohanim Nowadays==<br />
# The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTziyun 128:131*, Yalkut Yosef ([[Tefillah]] vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <Ref> Bamidbar 6:23</ref><br />
# The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command, similar to [[Tzitzit]]. <Ref>Dvar Avraham 1:31 </ref><br />
# The Ashkenazic minhag outside [[Israel]] is not to do Birkat Cohanim except at [[Mussaf]] of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <Ref>Rama 128:44 writes that the Ashkenazic minhag outside [[Israel]] is not to do Birkat Cohanim except at [[Mussaf]] of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur S"A 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <Ref>Aruch HaShulchan 128:64 </ref><br />
# Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <Ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur S"A 100:1 who quotes the minhag not to say Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], but says the minhag to say it on [[Yom Tov]] even when it falls out on [[Shabbat]] is the more proper minhag. </ref><br />
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==Upon whom is the mitzvah of Birkat Cohanim?==<br />
# Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <Ref>Beiur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
# If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <Ref>Beiur Halacha 128:4 </ref><br />
# When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <Ref> Mishna Brurah 128:2, Yalkut Yosef, [[Tefillah]] Volume 1, page 294</ref><br />
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==When is Birkat Cohanim said?==<br />
# Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot [[Tefillah]] U'Birkat Cohanim 14:1) </ref><br />
# Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do Birkat Cohanim during [[mincha]], since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim 14:2</ref><br />
# There is no Birkat Cohanim at night. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 339. Hacham Ovadia (Yechave Daat 6:40) rules that Birkat Kohanim should not be recited after Set Ha’kochavim (nightfall), which occurs approximately 20 minutes after sunset. However, during the period of Ben Ha’shemashot, which extends for approximately 13-15 minutes after sundown, the blessing may be recited. Halacha Berura, vol. 6, p. 609 concurs.</ref><br />
# Birkat Cohanim is only said if there is a [[minyan]] and the [[minyan]] includes the Cohanim. <ref>S"A 128:1, Kitzur S"A 100:2, Mishna Brurah 128:2</ref><br />
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==Procedure of Birkat Cohanim for the Cohanim==<br />
# Even though they already did [[Netilat Yadayim]] that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <Ref>Yalkut Yosef [[Tefillah]] Volume 2, Siman 128, Seif 25, Kitzur S"A of Rav Rephael Baruch Toledano volume 1 page 117</Ref>, when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>S"A 128:6, Mishna Brurah 128:19</ref> On [[Yom Kippur]] and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
# Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the [[prayers]] is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 294</ref><br />
# The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <Ref> Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and S"A 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28, Kitzur S"A of Rav Rephael Baruch Toledano volume 1 page 117, and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yachava Daat 2:13 writes that one who finds it hard not to take off their shoes may rely on the Yafeh Lelev so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove their shoes. </ref><br />
# The shoes should be left in a hidden place or even under a chair less than ten [[Tefachim]] (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
# When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash [[Netilat Yadayim]].<ref>Kitzur S"A 100:16</ref><br />
# By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do Birkat cohanim. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 299, Kitzur S"A of Rav Rephael Baruch Toledano volume 1 page 117, Rambam Hilchot [[Tefillah]] U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishna Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
# A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>S"A 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” [[prayer]] printed in the Siddur and complete it with one of the Chazzan’s [[Berachot]], so the Tzibbur essentially answers [[Amen]] to them, as well.<ref> S"A 128:13 and Mishna Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef [[Tefillah]] Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>S"A 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of Birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
# If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after Birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do Birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do Birkat cohanim, the sheliach tzibur should not go. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 311</ref><br />
# If the sheliach tzibur forgot to do Birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do Birkat cohanim after the [[prayers]] are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 315</ref><br />
# Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref> Rambam Hilchot [[Tefillah]] 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishna Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef [[Tefillah]] vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
[[Image:CohanimCorrect.png|200px|right]]<br />
[[Image:CohanimIncorrect.png|200px|right]]<br />
#According to the Shulchan Aruch,<ref> 128:12. See Yalkut Yosef [[Tefillah]] vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the S"A and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur S"A 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam Parashat Tetzaveh. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref> Yalku Yosef [[Tefillah]] vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishna Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>S"A 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>S"A 128:45, Mishna Brurah 168</ref><br />
# The cohanim should be careful not to continue the next blessing until the congregants have finished saying "[[Amen]]".<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Bikcat Cohanim, Chapter 14, Halacha 5, S"A 128:13</ref><br />
# At the end of Birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 6, S"A 128:16</ref><br />
# The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes [[answering Amen]].<Ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 4, S"A 128:16</ref><br />
#The Cohanim are not allowed to add any other [[blessings]] to the Birkat Cohanim.<ref>Gemara [[Rosh Hashana]] 28b, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
#If there is irresolvable hatred between a Kohen and the congregation, the Kohen must leave the room before Retzeh, because Birkat Kohanim must be done “BeAhavah,” as indicated in the Beracha itself.<ref>Mishna Brurah 128:37, Halacha Brurah 128:43</ref><br />
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==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
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# The Sheliach Tzibur should say the words of Birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:13 </ref> <br />
# The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <Ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <Ref> Halichot Shlomo (pg 133 note 56) </ref><br />
# The sheliach tzibur should not answer "[[Amen]]" to the [[blessings]] of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot [[Tefillah]] U'Birkat Cohanim 14:5), S"A 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer [[Amen]] after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur S"A 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer [[amen]] even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, [[Tefillah]] vol 2, pp. 360-2), Kitzur S"A of Rav Rephael Baruch Toledano volume 1 page 118</ref><br />
# In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer [[amen]].<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer [[Amen]] to the birchat hamitzvah made by the cohanim because it would be an interruption to the [[tefillah]]. Rav Mordechai Eliyahu (comments on Kitzur S"A 100:14) agrees with that opinion. </ref><br />
#If the Sheliach Tzibbur reaches Retzeh and the last Cohen has not yet started walking towards the Duchan (from the sink), he should wait until he does before saying HaMachazir Shechinato LeTzion.<ref>Mishna Brurah 128:28</ref><br />
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==Proper behavior of the congregation during Birkat Cohanim==<br />
# Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref> Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
# The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <Ref>Mishna Brurah 128:51, [[Tefillah]] KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 298 </ref><br />
# If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Beiur Halacha s.v. Aval, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
# If one is in front of the Cohanim one should face east (the front of the Shul). <Ref> Beiur Halacha 128:24 s.v. Aval </ref><br />
# One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <Ref>S”A 128:23 </ref> or cover one’s face with a [[talit]]. <Ref> Mishna Brurah 128:92, [[Tefillah]] KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. <Ref>Siach [[Tefillah]] (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Talit]] it's permitted for the congregation to look at the Cohanim (based on S"A 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
# The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur S"A 100:13</ref><br />
# If one is in the middle of his silent shemoneh esrei when the congregation says birkat kohanim, he should stand silently without answering amen. <ref> Iggerot Moshe OC 4:21:2 </ref><br />
===Answering Amen and Baruch Hu Baruch Shemo===<br />
# The congregants should answer "[[Amen]]" after each of the three [[berachot]] said in Birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --[[Amen]]-- Ya'er Hashem panav elecha v'yichunecha --[[Amen]]-- Yisa Hashem panav elecha v'yasem lecha shalom --[[Amen]]--. Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
# The congregants should be careful not to answer "[[Amen]]" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
# There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <Ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yachava Daat 4:9. </ref><br />
# Someone who’s in middle of [[Shemoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shemoneh Esrei]] but if one wants one may stop to listen in between [[Brachot]]. <Ref><br />
* The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the [[blessings]] being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in [[Davening]] and there’s no mitzvah to stop [[Davening]] to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
* If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the [[Brachot]]. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva ([[Sukkah]] 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the [[Brachot]] but only to listen. <br />
* It’s seemingly unanimous (Sh”t Yabia Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot [[Brachot]] 21b) who disapprove of stopping in [[Shemoneh Esrei]] to hear [[Kedusha]] because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s [[prayer]], would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the [[blessings]]. <br />
* Rav Ovadyah Yosef in Sh”t Yabia Omer 7:12 writes that one doesn’t have to stop in middle of [[Shemoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the [[Brachot]]. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
* Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah ([[Tefillah]] pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim. </ref> If one stopped to listen to Birkat Cohanim one should not answer [[Amen]]. <Ref> [[Tefillah]] KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer [[Amen]]. [[Tefillah]] KeHilchata 14:51 writes that if one is saying [[Shemoneh Esrei]] together with the Shaliach Tzibbur one should answer [[Amen]]. </ref><br />
<br />
==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
# If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do Birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do Birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do Birkat cohanim. This is the accepted minhag. <Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite Birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
# A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do Birkat cohanim, because the people will look at him and be distracted. However if he is "[[Dash]] B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do Birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a [[talit]] during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do Birkat cohanim. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 319</ref><br />
#A Cohen who drank a [[revi'it]] of wine at any time should not do Birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur S"A 100:3</ref><br />
#A Cohen who recited the Birkat Cohanim and went to another synagogue and found the congregation in the midst of [[prayer]], before Birkat Cohanim, should partake in that [[minyan]]'s Birkat Cohanim. A Cohen may recite the Birkat Cohanim several times during the day.<ref> Gemara [[Rosh Hashana]] 28b, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur S"A 100:19</ref><br />
# If a cohen who already performed Birkat cohanim finds himself in another shul which is going to do Birkat cohanim, he doesn't violate the biblical commands if he doesn't do Birkat cohanim another time. However, if he does do Birkat cohanim a second time, he should make a new bracha prior to the Birkat cohanim. <ref>S"A 128:3, Mishna Brurah 128:11</ref><br />
# A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do Birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 322 Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
# A sick person who is attatched to a catheter, which holds his urine under his clothing, may do Birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 319</ref><br />
# A Cohen who killed someone intentionally or unintentionally may not perform Birkat Cohanim. According to Ashkenazim, if the Cohen killed someone unintentionally and did [[Teshuva]], he may perform Birkat Cohanim.<ref>Kitzur S"A 100:21</ref><br />
# If the tzibur hates a cohen or the cohen hates the tzibur, it is prohibited for that cohen to do birkat cohanim. <ref> Kitzur S"A of Rav Rephael Baruch Toledano volume 1 page 117 </ref><br />
===Cohanim washing their hands before Birkat Cohanim===<br />
#A Cohen with impure hands (i.e. he did not wash his hands) should not do Birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur S"A 100:5)</ref><br />
# The kohanim need to wash their entire hands (from the fingertips to the wrist) for [[Birkat kohanim]]<ref>S"A 128:6, Kitzur S"A 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
# No bracha is made when the Cohanim wash their hands for Birkat Cohanim. <ref>S"A 128:7, Mishna Brurah 128:24</ref>However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash [[Netilat Yadayim upon waking up]] until Birkat Cohanim.<ref>Kitzur S"A 100:5</ref><br />
# The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>S"A 128:6, Mishna Brurah 128:22</ref><br />
# If there is exactly a minyan of people and if the cohen leaves the room to wash his hands there will not be a minyan, some say that the cohen should wash his hands before the chazarat hashatz.<ref>Piskei Teshuvot 128:19</ref> Others say that if he washed his hands up to his wrist in the morning and kept his hands clean, he shouldn't leave the room.<ref>Yalkut Yosef 128:28 and Halacha Brurah 128:20</ref> Lastly, some say that the cohen may leave the room during the chazara in order to wash his hands. <ref>Rivevot Efraim 2:54, Nesiyat Kapayim Kehilchata 5:19 (p. 59) </ref><br />
<br />
==Minhag of thanking Cohanim==<br />
# There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 338</ref> <br />
# At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the [[Brachot]] and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <Ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <Ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
<br />
==Interruptions in middle of Birkat Cohanim==<br />
# During Birkat Cohanim one shouldn’t make any interruptions even to answer [[Kaddish]] or [[Kedusha]]. <Ref>Halichot Shlomo 10:4 </ref><br />
# The Tzibbur shouldn’t say anything during the Birkat Cohanim except for [[Amen]]. <Ref>Mishna Brurah 127:11. [[Tefillah]] KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and [[Amen]] Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechave Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
# The Shaliach Tzibbur shouldn’t answer [[Amen]] unless he’s [[Davening]] from a Siddur and feels that he won’t loose his place, <Ref>S”A 128:19, Mishna Brurah 128:71, [[Tefillah]] KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer [[Amen]]. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, [[Tefillah]] KeHilchata 14:52 </ref><br />
==Imitating Birkat Cohanim==<br />
# Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechave Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
# If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<Ref> Rama 128:1, Yalkut Yosef, [[Tefillah]] Volume 1, page 296 </ref><br />
# However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<Ref> Yalkut Yosef, [[Tefillah]] Volume 1, page 296. See Beiur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of Birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise their hands like cohanim or that they have kavana not to fulfill the mitzvah of Birkat cohanim. </ref><br />
# There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
==Birkat Kohanim Poster==<br />
For a helpful poster with a summary of the basic Halachot to hang in your school or synagogue, or for informative Halachacards, [http://toratkohanim.org visit ToratKohanim.org].<br />
<br />
==Sources==<br />
{{Reflist|2}}<br />
[[Category:Prayer]]</div>Mordechaihttps://halachipedia.com/index.php?title=Corn_and_potato_products&diff=15921Corn and potato products2014-12-03T17:44:51Z<p>Mordechai: Birkhot Eliyahu (english Berachot sefer) also says bamba is Shehakol</p>
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<div>==General Guidelines==<br />
# A cooked or baked dish made from any other flour other than flour of the 5 grains or rice is [[Shehakol]]. Therefore, the bracha on a cooked or baked dish, which is primarily made from corn or potato flour and does not include the 5 grains, is [[Shehakol]]. <ref><br />
* Gemara: Rav and Shmuel (Gemara [[Brachot]] 37a-b) hold that mixtures made from orez or dochen are not [[mezonot]]. The gemara finally rejects their opinion and concludes that the bracha rishona on orez bread is [[mezonot]] and bracha achrona is [[Boreh Nefashot]]. <br />
* Dispute amongst the rishonim about dochen: The Rif ([[Brachot]] 26a) rules that cooked orez is [[mezonot]], while bread made from dochen is [[shehakol]]. The Rambam ([[Brachot]] 3:10) agrees that orez that’s cooked or baked into bread is [[mezonot]], but dochen bread is [[shehakol]].<br />
* One anonymous gaon (quoted by Talmidei Rabbenu Yonah Berachot 26a s.v. VePat), Rabbenu Yonah (Berachot 26a), and the Rosh ([[Brachot]] 6:8) argue that the bracha on dochen bread is [[mezonot]] since dochen is filling just like orez. <br />
* Identifying orez and dochen: Tosfot 37a s.v. Rashi explain that orez is rice and dochen is millet. Bet Yosef 208:8 sides with the opinion of Tosfot. <br />
* Halachic ruling: S”A 208:7-8 rules like the Rif and Rambam that cooked rice or rice bread is [[mezonot]], but dochen bread is [[shehakol]]. Beiur Halacha s.v. Al Pat asks why Shulchan Aruch ruled like the Rif and Rambam against the majority of rishonim. He concludes that one who wants to make [[mezonot]] on dochen bread may do so. <br />
* Other satiating grains: The Talmidei Rabbenu Yonah ([[Brachot]] 26a s.v. VePat) quotes one Goan and Rabbenu Yonah as having ruled that any grain, which we know provides sustenance is [[mezonot]]. Tur 208:8 agrees. Beiur Halacha s.v. Al Pat quotes the Tosfot HaRosh as agreeing as well. <br />
* Halachic ruling: The Beiur Halacha points out that Shulchan Aruch who ruled that dochen bread and panisu bread was [[Shehakol]], clearly ruled against the Rabbenu Yonah. Accordingly, Chatom Sofer (responsa O.C. #50) originally assumes that bread made from born flour can not be [[mezonot]] considering that we hold like the Rif and Rambam as opposed to the Rabbenu Yonah. <br />
* Corn products: The Talmidei Rabbenu Yonah ([[Brachot]] 26a s.v. VeHaPat) offers two explanations as to why the bracha on bread made from lentils is [[shehakol]] and not haadama. First, the baked product is a complete change from the lentils themselves and does not warrant boreh pri haadama. Second, lentils are not usually eaten in the form of bread. The Chatom Sofer O.C. 50 applies these two answers to bread made from corn flour. According to the first one, the bracha is [[shehakol]], but according to the second, since the primary way to eat corn is in this way, the bracha is haadama. See there for his other arguments. <br />
* Bottom line about corn products: The Laws of [[Brachos]] (p. 304) and Halachos of [[Brachos]] (p. 405) rule that foods made from corn flour are [[shehakol]] since the flour is ground to the extent that it is not recognizable as corn. Their rulings are based on the Rama 202:7. Vezot HaBracha (p. 200), Badatz Yerushalayim (Madrich [[Kashrut]] 5771 p. 130), and Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) agree. <br />
* Potato products: Badatz Yerushalayim (Madrich [[Kashrut]] 5771 p. 130) writes that foods which are primarily made from potato flour is [[Shehakol]] based on the Rama 202:7. Sefer Yemei HaPesach (p. 157) writes that cakes made from potato starch are [[Shehakol]]. </ref><br />
# If one grinds a vegetable or grain not from the five grains and cook it, if the vegetable is still recognizable in the product then the Bracha is the same the vegetable, however if it’s ground and unrecognizable then the Bracha is [[shehakol]] unless it’s still intact. <Ref>Mishna Brurah 202:42 writes that the halacha is if the vegetables were crushed but still it’s intact then it retains the original Bracha, whereas if it’s crushed and unrecognizable the Bracha is [[Shehakol]]. This is also the opinion of Vezot HaBracha (pg 100, chapter 12) and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 403-4, chapter 22) </ref><br />
<br />
==Popcorn==<br />
# Popcorn is HaAdama either because the seed is considered to be recognizable <ref> Vezot HaBracha (pg 100, chapter 12) and Or Letzion (vol 2, 14:11)</ref> or even though the seed has changed to the point that it’s unrecognizable as corn but nonetheless the seed is still intact <Ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 409, chapter 22) in name of Rav Moshe Feinstein and Rav Shlomo Zalman</ref>. However, some consider it [[Shehakol]]. <Ref> Vezot HaBracha (pg 100, chapter 12) quotes Rav Mordechai Eliyahu who says that the Bracha on popcorn is [[Shehakol]]. </Ref><br />
==Corn flakes==<br />
# Corn flakes can either be [[shehakol]] or haadoma depending on how they are made. If made from flour – then [[shehakol]]. If made from rolled grits – then haadoma.<ref>Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) rules that cornflakes which are made from corn flour is [[Shehakol]], while if it is made from corn that was ground into grits, the bracha is HaAdama. He adds that if it is made from a combination of flour and grits, the bracha is HaAdama. </ref><br />
==Corn chips==<br />
# Corn tortillas and corn chips would be [[shehakol]] since both are processed to the point where they loose their ideal brocha. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 410, chapter 22) writes that corn tortillas and corn chips would be [[shehakol]] since both are processed to the point where they loose their ideal brocha. Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) rules that corn chips or corn tortillas are [[Shehakol]] in America or any country in which the majority of the corn isn't planted in order to be eaten as corn chips or tortillas. He explains that corn chips are made from cornmeal (corn flour) and so the bracha is [[Shehakol]]. </ref><br />
==Potato chips==<br />
# Potato chips are HaAdama because it’s recognizably a thin slice of a potato that was fried. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman</ref><br />
===Pringles===<br />
# Some say that pringles are HaAdama since the result retains a resemblance of the original vegetable. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman and Rav Moshe Feinstein, Vezot haberacha pg. 239 in the name of Rav Elyashiv. see [http://ohr.edu/ask_db/ask_main.php/64/Q1/ Rav Meir Bransdorfer] who is quoted as saying that pringles are [[shehakol]]. </ref><br />
==Mashed potatoes==<br />
# Mashed potatoes are HaAdama. <ref> Vezot HaBracha (chap 12, pg 99) writes that mashed potatoes are HaAdama and explains (pg 251) that since the texture and color are the same as the original vegetable the Bracha is the HaAdama. Halachos of [[Brachos]] (pg 406) quotes Rav Shlomo Zalman Auerbach, Rav Sheinburg, and Rav Elyashiv who agree that mashed potatoes are HaAdama. Halacha Brurah 202:25 and Yalkut Yosef 202:22 rule that mashed potatoes are HaAdama. See also Sh"t Yabia Omer 7:29. </ref><br />
# Many say that instant mashed potatoes are HaAdama since the result retains a resemblance of the original vegetable. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman, Rabbi Chaim Pinchas Scheinburg, and Rav Elyashiv. Rav Yisrael Belsky in Shulchan HaLevi (3:12 p. 37) quotes Rav Moshe Feinstein as saying that instant mashed potatoes are HaAdama. Halacha Brurah 202:25 agrees.</ref><br />
==Bamba==<br />
#Many are of the opinion that since the corn flour is totally unrecognizable, Bamba is Shehakol.<Ref>Vezot Habracha pg. 389, Birkhot Eliyahu pg. 100</ref> However, some claim that since the corn is grown specifically for Bamba, and there are few ingredients but the puffed corn flour itself, the Beracha remains Haadama.<Ref>Rabbi Yitzchak Yosef (Yalkut Yosef Kitzur Shulchan Aruch vol. 1 Siman 203 Seif 6), where he testifies that he saw his father (Chacham Ovadia Yosef) make a Haadama on Bamba publicly on Pesach. See further Yalkut Yosef vol. 3 on Berachot, page 422 and in the Miluim at the end of the volume. See Rabbi David Yosef (Halacha Berurah vol. 8 pg 222) who claims like the first opinion in the name of his father that anything that undergoes a change of shape and taste becomes Shehakol. Though he doesn't explicitly reference Bamba, he is widely quoted to disagree with the Yalkut Yosef on this matter by [http://matzav.com/bamba-bracha-blitz popular media outlets] specifically because the corn for Bamba is not grown just for Bamba and such parameters are likely to change. See Haskama in introduction to the 10th volume, where his father seems to support his opinion of saying shehakol. [http://www.ykr.org.il/modules/Ask/answer/4841 Rabbi Meir Mazuz ] also says to say shehakol on Bamba. [http://shut.moreshet.co.il/shut2.asp?id=129580 Rabbi Avraham Yosef] agrees but adds that if one says haadama that is good too. </ref><br />
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==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>Mordechaihttps://halachipedia.com/index.php?title=Brachot_Through_a_Microphone&diff=15903Brachot Through a Microphone2014-12-01T04:16:08Z<p>Mordechai: </p>
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<div>[[File:Microphone.gif|75px|framed|right|In the head of the microphone, there is diaphragm, that vibrates when hit by sound waves. These vibrations are converted into an electrical current which in turn is converted to the audio signal.]]<br />
<p class="indent">Does one fulfill one's obligation of a bracha if one hears a bracha through a microphone? One of the primary sources on this topic is the mishna ([[Rosh Hashana]] 27b) which states that if someone blows the [[shofar]] into a pit, one doesn't fulfill one's obligation if one only hears an echo of the blow. <ref>The gemara (28b) establishes that this only applies to those who are standing on the lip of the pit, but those inside of the pit certainly fulfill their obligation since they hear the blow directly. Shulchan Aruch 587:1 codifies this as halacha. See the Mishna Brurah 587:7 who writes that one should be strict for the opinion of the Rosh who says that in all cases the ones standing on the lip of the pit did not fulfill their obligation.</ref> Based on this, one could have begun discussing whether hearing a sound over a microphone is considered like hearing an echo or the original sound itself. Yet, there is a clear distinction between an echo and a microphone; an echo causes a mixture of sounds, whereas the microphone simply amplifies the original sound.<ref>Rav Levi Yitzchak Halperin (Torah UMadah 9:1, 5740, p. 3). Beiur Halacha 587:1 s.v. VeIm explains that an echo is a mixture of sounds. </ref></p><br />
<p class="indent">The main discussion of the poskim, however, centers around whether the sound that is produced by the microphone is considered the original sound that went into it. Rav Moshe Feinstein<ref> Igrot Moshe (2:108 and 4:91:4)</ref> writes that it seems that one could fulfill any mitzvah, which one fulfills through speech, by hearing it amplified by a microphone. He notes, though, that this leniency would not apply to [[Kriyat Shema]] or [[Birkat HaMazon]]. He reasons that since the voice is heard as a direct and immediate result of the speaker it is considered like regular speech and not an echo. Even though the microphone converts the sound waves into an electrical signal which is then used to produce amplified sound waves, the resulting sound waves should be considered no different than regular sound waves that are created as a person speaks. He concludes with hesitation being that microphones are a new invention and shouldn't be introduced into Jewish practices.</p><br />
<p class="indent">Interestingly, Rav Shlomo Zalman Auerbach records a conversation he had with the Chazon Ish, in which the Chazon Ish espoused an opinion very similar to Rav Moshe. On the other hand, Rav Shlomo Zalman Auerbach felt that since the microphone converts the sound waves into an electrical signal and produces a new sound, one certainly can not fulfill mitzvot through a microphone since the sound one hears isn't the same one that was original one.<ref>Minchat Shlomo 1:9, Kovetz Mamarim BeInyanei Chashmal (5738 p. 40)</ref> A number of poskim agreed with Rav Shlomo Zalman's logic.<ref>See the teshuvot of Rav Ovadia Yosef (Yachava Daat 3:54 and Yabia Omer 1:19:18, cited in Chazon Ovadia on Purim pg. 44-47 and Shabbat vol. 5 pg 241-244 with applications to Zimun, Mikra Megillah, and Tekiat Shofar. See also [[maran.hug.co.il|Rav Yitzchak Yosef's Motzei Shabbat Shiurim]] from Elul 5774 when he said that, though anyone listening to a live feed does not fulfill any obligations , one may still answer Amen, or the Yud Gimmel Middot or even say the Aramaic parts of Selichot, even though he isn't present in that minyan.). See Rav Yosef Engel in Gilyonei HaShas ([[Brachot]] 25b) who presents a similar approach. He says that hearing sound through a microphone is considered an unnatural way for sound to be transferred. </ref> </p><br />
==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>Mordechaihttps://halachipedia.com/index.php?title=Corn_and_potato_products&diff=15902Corn and potato products2014-12-01T04:02:23Z<p>Mordechai: Bamba</p>
<hr />
<div>==General Guidelines==<br />
# A cooked or baked dish made from any other flour other than flour of the 5 grains or rice is [[Shehakol]]. Therefore, the bracha on a cooked or baked dish, which is primarily made from corn or potato flour and does not include the 5 grains, is [[Shehakol]]. <ref><br />
* Gemara: Rav and Shmuel (Gemara [[Brachot]] 37a-b) hold that mixtures made from orez or dochen are not [[mezonot]]. The gemara finally rejects their opinion and concludes that the bracha rishona on orez bread is [[mezonot]] and bracha achrona is [[Boreh Nefashot]]. <br />
* Dispute amongst the rishonim about dochen: The Rif ([[Brachot]] 26a) rules that cooked orez is [[mezonot]], while bread made from dochen is [[shehakol]]. The Rambam ([[Brachot]] 3:10) agrees that orez that’s cooked or baked into bread is [[mezonot]], but dochen bread is [[shehakol]].<br />
* One anonymous goan (quoted by Talmidei Rabbenu Yonah 26a s.v. VePat), Rabbenu Yonah ({{ibid}}.), and the Rosh ([[Brachot]] 6:8) argue that the bracha on dochen bread is [[mezonot]] since dochen is filling just like orez. <br />
* Identifying orez and dochen: Tosfot 37a s.v. Rashi explain that orez is rice and dochen is millet. Bet Yosef 208:8 sides with the opinion of Tosfot. <br />
* Halachic ruling: S”A 208:7-8 rules like the Rif and Rambam that cooked rice or rice bread is [[mezonot]], but dochen bread is [[shehakol]]. Beiur Halacha s.v. Al Pat asks why Shulchan Aruch ruled like the Rif and Rambam against the majority of rishonim. He concludes that one who wants to make [[mezonot]] on dochen bread may do so. <br />
* Other satiating grains: The Talmidei Rabbenu Yonah ([[Brachot]] 26a s.v. VePat) quotes one Goan and Rabbenu Yonah as having ruled that any grain, which we know provides sustenance is [[mezonot]]. Tur 208:8 agrees. Beiur Halacha s.v. Al Pat quotes the Tosfot HaRosh as agreeing as well. <br />
* Halachic ruling: The Beiur Halacha points out that Shulchan Aruch who ruled that dochen bread and panisu bread was [[Shehakol]], clearly ruled against the Rabbenu Yonah. Accordingly, Chatom Sofer (responsa O.C. #50) originally assumes that bread made from born flour can not be [[mezonot]] considering that we hold like the Rif and Rambam as opposed to the Rabbenu Yonah. <br />
* Corn products: The Talmidei Rabbenu Yonah ([[Brachot]] 26a s.v. VeHaPat) offers two explanations as to why the bracha on bread made from lentils is [[shehakol]] and not haadama. First, the baked product is a complete change from the lentils themselves and does not warrant boreh pri haadama. Second, lentils are not usually eaten in the form of bread. The Chatom Sofer O.C. 50 applies these two answers to bread made from corn flour. According to the first one, the bracha is [[shehakol]], but according to the second, since the primary way to eat corn is in this way, the bracha is haadama. See there for his other arguments. <br />
* Bottom line about corn products: The Laws of [[Brachos]] (p. 304) and Halachos of [[Brachos]] (p. 405) rule that foods made from corn flour are [[shehakol]] since the flour is ground to the extent that it is not recognizable as corn. Their rulings are based on the Rama 202:7. Vezot HaBracha (p. 200), Badatz Yerushalayim (Madrich [[Kashrut]] 5771 p. 130), and Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) agree. <br />
* Potato products: Badatz Yerushalayim (Madrich [[Kashrut]] 5771 p. 130) writes that foods which are primarily made from potato flour is [[Shehakol]] based on the Rama 202:7. Sefer Yemei HaPesach (p. 157) writes that cakes made from potato starch are [[Shehakol]]. </ref><br />
# If one grinds a vegetable or grain not from the five grains and cook it, if the vegetable is still recognizable in the product then the Bracha is the same the vegetable, however if it’s ground and unrecognizable then the Bracha is [[shehakol]] unless it’s still intact. <Ref>Mishna Brurah 202:42 writes that the halacha is if the vegetables were crushed but still it’s intact then it retains the original Bracha, whereas if it’s crushed and unrecognizable the Bracha is [[Shehakol]]. This is also the opinion of Vezot HaBracha (pg 100, chapter 12) and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 403-4, chapter 22) </ref><br />
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==Popcorn==<br />
# Popcorn is HaAdama either because the seed is considered to be recognizable <ref> Vezot HaBracha (pg 100, chapter 12) and Or Letzion (vol 2, 14:11)</ref> or even though the seed has changed to the point that it’s unrecognizable as corn but nonetheless the seed is still intact <Ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 409, chapter 22) in name of Rav Moshe Feinstein and Rav Shlomo Zalman</ref>. However, some consider it [[Shehakol]]. <Ref> Vezot HaBracha (pg 100, chapter 12) quotes Rav Mordechai Eliyahu who says that the Bracha on popcorn is [[Shehakol]]. </Ref><br />
==Corn flakes==<br />
# Corn flakes can either be [[shehakol]] or haadoma depending on how they are made. If made from flour – then [[shehakol]]. If made from rolled grits – then haadoma.<ref>Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) rules that cornflakes which are made from corn flour is [[Shehakol]], while if it is made from corn that was ground into grits, the bracha is HaAdama. He adds that if it is made from a combination of flour and grits, the bracha is HaAdama. </ref><br />
==Corn chips==<br />
# Corn tortillas and corn chips would be [[shehakol]] since both are processed to the point where they loose their ideal brocha. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 410, chapter 22) writes that corn tortillas and corn chips would be [[shehakol]] since both are processed to the point where they loose their ideal brocha. Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) rules that corn chips or corn tortillas are [[Shehakol]] in America or any country in which the majority of the corn isn't planted in order to be eaten as corn chips or tortillas. He explains that corn chips are made from cornmeal (corn flour) and so the bracha is [[Shehakol]]. </ref><br />
==Potato chips==<br />
# Potato chips are HaAdama because it’s recognizably a thin slice of a potato that was fried. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman</ref><br />
===Pringles===<br />
# Some say that pringles are HaAdama since the result retains a resemblance of the original vegetable. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman and Rav Moshe Feinstein, Vezot haberacha pg. 239 in the name of Rav Elyashiv. see [http://ohr.edu/ask_db/ask_main.php/64/Q1/ Rav Meir Bransdorfer] who is quoted as saying that pringles are [[shehakol]]. </ref><br />
==Mashed potatoes==<br />
# Mashed potatoes are HaAdama. <ref> Vezot HaBracha (chap 12, pg 99) writes that mashed potatoes are HaAdama and explains (pg 251) that since the texture and color are the same as the original vegetable the Bracha is the HaAdama. Halachos of [[Brachos]] (pg 406) quotes Rav Shlomo Zalman Auerbach, Rav Sheinburg, and Rav Elyashiv who agree that mashed potatoes are HaAdama. Halacha Brurah 202:25 and Yalkut Yosef 202:22 rule that mashed potatoes are HaAdama. See also Sh"t Yabia Omer 7:29. </ref><br />
# Many say that instant mashed potatoes are HaAdama since the result retains a resemblance of the original vegetable. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman, Rabbi Chaim Pinchas Scheinburg, and Rav Elyashiv. Rav Yisrael Belsky in Shulchan HaLevi (3:12 p. 37) quotes Rav Moshe Feinstein as saying that instant mashed potatoes are HaAdama. Halacha Brurah 202:25 agrees.</ref><br />
==Bamba==<br />
#Many are of the opinion that since the corn flour is totally unrecognizable, Bamba is Shehakol.<Ref>Vezot Habracha pg. 389</ref> However, some claim that since the corn is grown specifically for Bamba, and there are few ingredients but the puffed corn flour itself, the Beracha remains Haadama.<Ref>Yalkut Yosef Kitzur Shulchan Aruch vol. 1 Siman 203 Seif 6, where he testifies that he saw his father make a Haadama on Bamba publicly on Pesach. See further Yalkut Yosef vol. 3 on Berachot, page 422 and in the Miluim at the end of the volume. See Halacha Berurah vol. 8 pg 222 who claims like the first opinion in the name of his father that anything that undergoes a change of shape and taste becomes Shehakol. Though he doesn't explicitly reference Bamba, he is widely quoted to disagree with the Yalkut Yosef on this matter by [http://matzav.com/bamba-bracha-blitz popular media outlets] specifically because the corn for Bamba is not grown just for Bamba and such parameters are likely to change.</ref><br />
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==Sources==<br />
<references/><br />
[[Category:Brachot]]</div>Mordechaihttps://halachipedia.com/index.php?title=Birkat_Cohanim&diff=10070Birkat Cohanim2013-09-22T02:47:07Z<p>Mordechai: </p>
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<div>:[[Image:Birkat_kohanim.jpg|right|400px]]<br />
==Birkat Kohanim Poster==<br />
[[File:Birkat Kohanim 18x24.pdf]]<br />
==The Mitzvah of Birkat Cohanim nowadays==<br />
# The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTzion 128:131*, Yalkut Yosef (Tefillah vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <Ref>Bamidbar 6:23</ref><br />
# The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command similar to Tzitzit. <Ref>Dvar Avraham 1:31 </ref><br />
# The Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <Ref>Rama 128:44 writes that the Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur S"A 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <Ref>Aruch HaShulchan 128:64 </ref><br />
# Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <Ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur S"A 100:1 who quotes the minhag not to say Birkat Cohanim when Yom TOv falls out on Shabbat, but says the minhag to say it on [[Yom Tov]] even when it falls out on Shabbat is a more proper minhag. </ref><br />
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==Upon whom is the mitzvah of Birkat Cohanim?==<br />
# Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <Ref>Biur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
# If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <Ref>Biur Halacha 128:4 </ref><br />
# When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <Ref> Mishna Brurah 128:2, Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
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==When is Birkat Cohanim said?==<br />
# Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 1)</ref><br />
# Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do birkat Cohanim during mincha, since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 2</ref><br />
# There is no Birkat Cohanim at night. <ref>Yalkut Yosef, Tefillah Volume 1, page 339</ref><br />
# Birkat Cohanim is only said if there is a minyan and the minyan includes the Cohanim. <ref>S"A 128:1, Kitzur S"A 100:2, Mishna Brurah 128:2</ref><br />
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==Procedure of Birkat Cohanim for the Cohanim==<br />
# Even though they already did Netilat Yadayim that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <Ref>Yalkut Yosef Tefillah Volume 2, Siman 128, Seif 25</Ref>), when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>S"A 128:6, Mishnah Brurah 128:19</ref> On Yom Kippur and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
# Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the prayers is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <Ref> Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
# The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <Ref> Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and S"A 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28 and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yachava Daat 2:13 writes that one who finds it hard not to take off their shoes may rely on the Yafeh Lelev so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove thier shoes. </ref><br />
# The shoes should be leftin a hidden place or even under a chair less than ten Tefachim (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
# When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash Netilat Yadayim.<ref>Kitzur S"A 100:16</ref><br />
# By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do birkat cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 299, Rambam Hilchot Tefillah U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishnah Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
# A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>S"A 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” prayer printed in the Siddur and complete it with one of the Chazzan’s Berachot, so the Tzibbur essentially answers Amen to them, as well.<ref> S"A 128:13 and Mishnah Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef Tefillah Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>S"A 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
# If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do birkat cohanim, the sheliach tzibur should not go. <Ref> Yalkut Yosef, Tefillah Volume 1, page 311</ref><br />
# If the sheliach tzibur forgot to do birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do birkat cohanim after the prayers are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<Ref> Yalkut Yosef, Tefillah Volume 1, page 315</ref><br />
# Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref> Rambam Hilchot Tefillah 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishnah Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef Tefillah vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
#According to the Shulchan Aruch,<ref> 128:12. See Yalkut Yosef Tefillah vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the S"A and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur S"A 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam ibid. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref> Yalku Yosef Tefillah vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishnah Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>S"A 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>S"A 128:45, Mishnah Brurah 168</ref><br />
# The cohanim should be careful not to continue the next blessing until the congregants have finished saying "Amen".<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Bikcat Cohanim, Chapter 14, Halacha 5, S"A 128:13</ref><br />
# At the end of birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6, S"A 128:16</ref><br />
# The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes answering Amen.<Ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 4, S"A 128:16</ref><br />
#The Cohanim are not allowed to add any other blessings to the birkat Cohanim.<ref>Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
#If there is irresolvable hatred between a Kohen and the congregation, the Kohen must leave the room before Retzeh, because Birkat Kohanim must be done “BeAhavah,” as indicated in the Beracha itself.<ref>Mishnah Brurah 128:37, Halacha Brurah 128:43</ref><br />
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==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
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# The Sheliach Tzibur should say the words of birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:13 </ref> <br />
# The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <Ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <Ref> Halichot Shlomo (pg 133 note 56) </ref><br />
# The sheliach tzibur should not answer "Amen" to the blessings of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim 14:5), S"A 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer Amen after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur S"A 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer amen even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, Tefillah vol 2, pp. 360-2)</ref><br />
# In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer amen.<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer Amen to the birchat hamitzvah made by the cohanim because it would be an interruption to the tefillah. Rav Mordechai Eliyahu (comments on Kitzur S"A 100:14) agrees with that opinion. </ref><br />
#If the Sheliach Tzibbur reaches Retzeh and the last Cohen has not yet started walking towards the Duchan (from the sink), he should wait until he does before saying HaMachazir Shechinato LeTzion.<ref>Mishnah Brurah 128:28</ref><br />
<br />
==Proper behavior of the congregation during Birkat Cohanim==<br />
# Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref> Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
# The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <Ref>Mishna Brurah 128:51, Tefillah KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 298 </ref><br />
# If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Biur Halacha D”H Aval, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
# If one is in front of the Cohanim one should face east (the front of the Shul). <Ref> Biur Halacha 128:24 D”H Aval </ref><br />
# One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <Ref>S”A 128:23 </ref> or cover one’s face with a talit. <Ref> Mishna Brurah 128:92, Tefillah KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. <Ref>Siach Tefillah (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Talit]] it's permitted for the congregation to look at the Cohanim (based on S"A 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
# The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur S"A 100:13</ref><br />
<br />
===Answering Amen and Baruch Hu Baruch Shemo===<br />
# The congregants should answer "Amen" after each of the three berachot said in birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --Amen-- Ya'er Hashem panav elecha v'yichunecha --Amen-- Yisa Hashem panav elecha v'yasem lecha shalom --Amen--. Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
# The congregants should be careful not to answer "Amen" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
# There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <Ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yachava Daat 4:9. </ref><br />
# Someone who’s in middle of [[Shemoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shemoneh Esrei]] but if one wants one may stop to listen in between Brachot. <Ref><br />
* The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the blessings being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in Davening and there’s no mitzvah to stop Davening to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
* If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the Brachot. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva (Sukkah 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the Brachot but only to listen. <br />
* It’s seemingly unanimous (Sh”t Yabea Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot Brachot 21b) who disapprove of stopping in [[Shemoneh Esrei]] to hear Kedusha because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s prayer, would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the blessings. <br />
* Rav Ovadyah Yosef in Sh”t Yabea Omer 7:12 writes that one doesn’t have to stop in middle of [[Shemoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the Brachot. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
* Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah (Tefillah pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim. </ref> If one stopped to listen to Birkat Cohanim one should not answer Amen. <Ref> Tefillah KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer Amen. Tefillah KeHilchata 14:51 writes that if one is saying [[Shemoneh Esrei]] together with the Shaliach Tzibbur one should answer Amen. </ref><br />
==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
# If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do birkat cohanim. This is the accepted minhag. <Ref> Yalkut Yosef, Tefillah Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
# A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do birkat cohanim, because the people will look at him and be distracted. However if he is "Dash B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a talit during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do birkat cohanim. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
#A Cohen who drank a revi'it of wine at any time should not do birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur S"A 100:3</ref><br />
#A Cohen who recited the birkat Cohanim and went to another synagogue and found the congregation in the midst of prayer, before birkat Cohanim, should partake in that minyan's birkat Cohanim. A Cohen may recite the birkat Cohanim several times during the day.<ref> Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur S"A 100:19</ref><br />
# If a cohen who already performed birkat cohanim finds himself in another shul which is going to do birkat cohanim, he doesn't violate the biblical commands if he doesn't do birkat cohanim another time. However, if he does do birkat cohanim a second time, he should make a new bracha prior to the birkat cohanim. <ref>S"A 128:3, Mishna Brurah 128:11</ref><br />
# A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, Tefillah Volume 1, page 322 Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
# A sick person who is attatched to a catheter, which holds his urine under his clothing, may do birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
===Cohanim washing their hands before Birkat Cohanim===<br />
#A Cohen with impure hands (i.e. he did not wash his hands) should not do birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur S"A 100:5)</ref><br />
# The kohanim need to wash their entire hands (from the fingertips to the wrist) for birkat kohanim<ref>S"A 128:6, Kitzur S"A 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
# No bracha is made when the Cohanim wash their hands for Birkat Cohanim. However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash Netilat Yadayim upon waking up until Birkat Cohanim.<ref>Kitzur S"A 100:5</ref><br />
# The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>S"A 128:6, Mishna Brurah 128:22</ref><br />
# The cohanim do not make a bracha for this washing of their hands.<ref>S"A 128:7, Mishna Brurah 128:24</ref><br />
<br />
==Minhag of thanking Cohanim==<br />
# There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, Tefillah Volume 1, page 338</ref> <br />
# At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the Brachot and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <Ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <Ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
<br />
==Interruptions in middle of Birkat Cohanim==<br />
# During Birkat Cohanim one shouldn’t make any interruptions even to answer Kaddish or Kedusha. <Ref>Halichot Shlomo 10:4 </ref><br />
# The Tzibbur shouldn’t say anything during the Birkat Cohanim except for Amen. <Ref>Mishna Brurah 127:11. Tefillah KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and Amen Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechava Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
# The Shaliach Tzibbur shouldn’t answer Amen unless he’s Davening from a Siddur and feels that he won’t loose his place, <Ref>S”A 128:19, Mishna Brurah 128:71, Tefillah KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer Amen. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, Tefillah KeHilchata 14:52 </ref><br />
==Imitating Birkat Cohanim==<br />
# Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechava Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
# If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<Ref> Rama 128:1, Yalkut Yosef, Tefillah Volume 1, page 296 </ref><br />
# However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<Ref> Yalkut Yosef, Tefillah Volume 1, page 296. See Biur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise thier hands like cohanim or that they have kavana not to fulfill the mitzvah of birkat cohanim. </ref><br />
# There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
<br />
==Sources==<br />
<references/></div>Mordechaihttps://halachipedia.com/index.php?title=Birkat_Cohanim&diff=10069Birkat Cohanim2013-09-22T02:45:49Z<p>Mordechai: </p>
<hr />
<div>#For a helpful poster with a summary of the basic Halachot, click here:[[Image:Birkat_kohanim.jpg|right|400px]]<br />
[[File:Birkat Kohanim 18x24.pdf]]<br />
==The Mitzvah of Birkat Cohanim nowadays==<br />
# The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTzion 128:131*, Yalkut Yosef (Tefillah vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <Ref>Bamidbar 6:23</ref><br />
# The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command similar to Tzitzit. <Ref>Dvar Avraham 1:31 </ref><br />
# The Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <Ref>Rama 128:44 writes that the Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur S"A 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <Ref>Aruch HaShulchan 128:64 </ref><br />
# Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <Ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur S"A 100:1 who quotes the minhag not to say Birkat Cohanim when Yom TOv falls out on Shabbat, but says the minhag to say it on [[Yom Tov]] even when it falls out on Shabbat is a more proper minhag. </ref><br />
<br />
==Upon whom is the mitzvah of Birkat Cohanim?==<br />
# Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <Ref>Biur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
# If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <Ref>Biur Halacha 128:4 </ref><br />
# When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <Ref> Mishna Brurah 128:2, Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
<br />
==When is Birkat Cohanim said?==<br />
# Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 1)</ref><br />
# Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do birkat Cohanim during mincha, since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 2</ref><br />
# There is no Birkat Cohanim at night. <ref>Yalkut Yosef, Tefillah Volume 1, page 339</ref><br />
# Birkat Cohanim is only said if there is a minyan and the minyan includes the Cohanim. <ref>S"A 128:1, Kitzur S"A 100:2, Mishna Brurah 128:2</ref><br />
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==Procedure of Birkat Cohanim for the Cohanim==<br />
# Even though they already did Netilat Yadayim that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <Ref>Yalkut Yosef Tefillah Volume 2, Siman 128, Seif 25</Ref>), when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>S"A 128:6, Mishnah Brurah 128:19</ref> On Yom Kippur and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
# Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the prayers is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <Ref> Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
# The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <Ref> Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and S"A 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28 and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yachava Daat 2:13 writes that one who finds it hard not to take off their shoes may rely on the Yafeh Lelev so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove thier shoes. </ref><br />
# The shoes should be leftin a hidden place or even under a chair less than ten Tefachim (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
# When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash Netilat Yadayim.<ref>Kitzur S"A 100:16</ref><br />
# By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do birkat cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 299, Rambam Hilchot Tefillah U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishnah Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
# A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>S"A 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” prayer printed in the Siddur and complete it with one of the Chazzan’s Berachot, so the Tzibbur essentially answers Amen to them, as well.<ref> S"A 128:13 and Mishnah Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef Tefillah Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>S"A 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
# If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do birkat cohanim, the sheliach tzibur should not go. <Ref> Yalkut Yosef, Tefillah Volume 1, page 311</ref><br />
# If the sheliach tzibur forgot to do birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do birkat cohanim after the prayers are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<Ref> Yalkut Yosef, Tefillah Volume 1, page 315</ref><br />
# Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref> Rambam Hilchot Tefillah 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishnah Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef Tefillah vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
#According to the Shulchan Aruch,<ref> 128:12. See Yalkut Yosef Tefillah vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the S"A and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur S"A 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam ibid. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref> Yalku Yosef Tefillah vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishnah Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>S"A 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>S"A 128:45, Mishnah Brurah 168</ref><br />
# The cohanim should be careful not to continue the next blessing until the congregants have finished saying "Amen".<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Bikcat Cohanim, Chapter 14, Halacha 5, S"A 128:13</ref><br />
# At the end of birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6, S"A 128:16</ref><br />
# The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes answering Amen.<Ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 4, S"A 128:16</ref><br />
#The Cohanim are not allowed to add any other blessings to the birkat Cohanim.<ref>Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
#If there is irresolvable hatred between a Kohen and the congregation, the Kohen must leave the room before Retzeh, because Birkat Kohanim must be done “BeAhavah,” as indicated in the Beracha itself.<ref>Mishnah Brurah 128:37, Halacha Brurah 128:43</ref><br />
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==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
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# The Sheliach Tzibur should say the words of birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:13 </ref> <br />
# The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <Ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <Ref> Halichot Shlomo (pg 133 note 56) </ref><br />
# The sheliach tzibur should not answer "Amen" to the blessings of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim 14:5), S"A 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer Amen after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur S"A 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer amen even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, Tefillah vol 2, pp. 360-2)</ref><br />
# In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer amen.<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer Amen to the birchat hamitzvah made by the cohanim because it would be an interruption to the tefillah. Rav Mordechai Eliyahu (comments on Kitzur S"A 100:14) agrees with that opinion. </ref><br />
#If the Sheliach Tzibbur reaches Retzeh and the last Cohen has not yet started walking towards the Duchan (from the sink), he should wait until he does before saying HaMachazir Shechinato LeTzion.<ref>Mishnah Brurah 128:28</ref><br />
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==Proper behavior of the congregation during Birkat Cohanim==<br />
# Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref> Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
# The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <Ref>Mishna Brurah 128:51, Tefillah KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 298 </ref><br />
# If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Biur Halacha D”H Aval, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
# If one is in front of the Cohanim one should face east (the front of the Shul). <Ref> Biur Halacha 128:24 D”H Aval </ref><br />
# One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <Ref>S”A 128:23 </ref> or cover one’s face with a talit. <Ref> Mishna Brurah 128:92, Tefillah KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. <Ref>Siach Tefillah (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Talit]] it's permitted for the congregation to look at the Cohanim (based on S"A 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
# The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur S"A 100:13</ref><br />
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===Answering Amen and Baruch Hu Baruch Shemo===<br />
# The congregants should answer "Amen" after each of the three berachot said in birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --Amen-- Ya'er Hashem panav elecha v'yichunecha --Amen-- Yisa Hashem panav elecha v'yasem lecha shalom --Amen--. Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
# The congregants should be careful not to answer "Amen" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
# There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <Ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yachava Daat 4:9. </ref><br />
# Someone who’s in middle of [[Shemoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shemoneh Esrei]] but if one wants one may stop to listen in between Brachot. <Ref><br />
* The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the blessings being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in Davening and there’s no mitzvah to stop Davening to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
* If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the Brachot. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva (Sukkah 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the Brachot but only to listen. <br />
* It’s seemingly unanimous (Sh”t Yabea Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot Brachot 21b) who disapprove of stopping in [[Shemoneh Esrei]] to hear Kedusha because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s prayer, would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the blessings. <br />
* Rav Ovadyah Yosef in Sh”t Yabea Omer 7:12 writes that one doesn’t have to stop in middle of [[Shemoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the Brachot. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
* Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah (Tefillah pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim. </ref> If one stopped to listen to Birkat Cohanim one should not answer Amen. <Ref> Tefillah KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer Amen. Tefillah KeHilchata 14:51 writes that if one is saying [[Shemoneh Esrei]] together with the Shaliach Tzibbur one should answer Amen. </ref><br />
==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
# If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do birkat cohanim. This is the accepted minhag. <Ref> Yalkut Yosef, Tefillah Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
# A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do birkat cohanim, because the people will look at him and be distracted. However if he is "Dash B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a talit during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do birkat cohanim. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
#A Cohen who drank a revi'it of wine at any time should not do birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur S"A 100:3</ref><br />
#A Cohen who recited the birkat Cohanim and went to another synagogue and found the congregation in the midst of prayer, before birkat Cohanim, should partake in that minyan's birkat Cohanim. A Cohen may recite the birkat Cohanim several times during the day.<ref> Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur S"A 100:19</ref><br />
# If a cohen who already performed birkat cohanim finds himself in another shul which is going to do birkat cohanim, he doesn't violate the biblical commands if he doesn't do birkat cohanim another time. However, if he does do birkat cohanim a second time, he should make a new bracha prior to the birkat cohanim. <ref>S"A 128:3, Mishna Brurah 128:11</ref><br />
# A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, Tefillah Volume 1, page 322 Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
# A sick person who is attatched to a catheter, which holds his urine under his clothing, may do birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
===Cohanim washing their hands before Birkat Cohanim===<br />
#A Cohen with impure hands (i.e. he did not wash his hands) should not do birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur S"A 100:5)</ref><br />
# The kohanim need to wash their entire hands (from the fingertips to the wrist) for birkat kohanim<ref>S"A 128:6, Kitzur S"A 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
# No bracha is made when the Cohanim wash their hands for Birkat Cohanim. However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash Netilat Yadayim upon waking up until Birkat Cohanim.<ref>Kitzur S"A 100:5</ref><br />
# The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>S"A 128:6, Mishna Brurah 128:22</ref><br />
# The cohanim do not make a bracha for this washing of their hands.<ref>S"A 128:7, Mishna Brurah 128:24</ref><br />
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==Minhag of thanking Cohanim==<br />
# There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, Tefillah Volume 1, page 338</ref> <br />
# At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the Brachot and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <Ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <Ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
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==Interruptions in middle of Birkat Cohanim==<br />
# During Birkat Cohanim one shouldn’t make any interruptions even to answer Kaddish or Kedusha. <Ref>Halichot Shlomo 10:4 </ref><br />
# The Tzibbur shouldn’t say anything during the Birkat Cohanim except for Amen. <Ref>Mishna Brurah 127:11. Tefillah KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and Amen Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechava Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
# The Shaliach Tzibbur shouldn’t answer Amen unless he’s Davening from a Siddur and feels that he won’t loose his place, <Ref>S”A 128:19, Mishna Brurah 128:71, Tefillah KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer Amen. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, Tefillah KeHilchata 14:52 </ref><br />
==Imitating Birkat Cohanim==<br />
# Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechava Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
# If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<Ref> Rama 128:1, Yalkut Yosef, Tefillah Volume 1, page 296 </ref><br />
# However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<Ref> Yalkut Yosef, Tefillah Volume 1, page 296. See Biur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise thier hands like cohanim or that they have kavana not to fulfill the mitzvah of birkat cohanim. </ref><br />
# There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
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==Sources==<br />
<references/></div>Mordechaihttps://halachipedia.com/index.php?title=Birkat_Cohanim&diff=10068Birkat Cohanim2013-09-22T02:44:16Z<p>Mordechai: </p>
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<div>[[Image:Birkat_kohanim.jpg|right|400px]]<br />
[[File:Birkat Kohanim 18x24.pdf]]<br />
==The Mitzvah of Birkat Cohanim nowadays==<br />
# The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTzion 128:131*, Yalkut Yosef (Tefillah vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <Ref>Bamidbar 6:23</ref><br />
# The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command similar to Tzitzit. <Ref>Dvar Avraham 1:31 </ref><br />
# The Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <Ref>Rama 128:44 writes that the Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur S"A 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <Ref>Aruch HaShulchan 128:64 </ref><br />
# Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <Ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur S"A 100:1 who quotes the minhag not to say Birkat Cohanim when Yom TOv falls out on Shabbat, but says the minhag to say it on [[Yom Tov]] even when it falls out on Shabbat is a more proper minhag. </ref><br />
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==Upon whom is the mitzvah of Birkat Cohanim?==<br />
# Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <Ref>Biur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
# If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <Ref>Biur Halacha 128:4 </ref><br />
# When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <Ref> Mishna Brurah 128:2, Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
<br />
==When is Birkat Cohanim said?==<br />
# Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 1)</ref><br />
# Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do birkat Cohanim during mincha, since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 2</ref><br />
# There is no Birkat Cohanim at night. <ref>Yalkut Yosef, Tefillah Volume 1, page 339</ref><br />
# Birkat Cohanim is only said if there is a minyan and the minyan includes the Cohanim. <ref>S"A 128:1, Kitzur S"A 100:2, Mishna Brurah 128:2</ref><br />
<br />
==Procedure of Birkat Cohanim for the Cohanim==<br />
# Even though they already did Netilat Yadayim that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <Ref>Yalkut Yosef Tefillah Volume 2, Siman 128, Seif 25</Ref>), when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>S"A 128:6, Mishnah Brurah 128:19</ref> On Yom Kippur and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
# Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the prayers is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <Ref> Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
# The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <Ref> Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and S"A 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28 and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yachava Daat 2:13 writes that one who finds it hard not to take off their shoes may rely on the Yafeh Lelev so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove thier shoes. </ref><br />
# The shoes should be leftin a hidden place or even under a chair less than ten Tefachim (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
# When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash Netilat Yadayim.<ref>Kitzur S"A 100:16</ref><br />
# By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do birkat cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 299, Rambam Hilchot Tefillah U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishnah Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
# A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>S"A 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” prayer printed in the Siddur and complete it with one of the Chazzan’s Berachot, so the Tzibbur essentially answers Amen to them, as well.<ref> S"A 128:13 and Mishnah Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef Tefillah Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>S"A 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
# If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do birkat cohanim, the sheliach tzibur should not go. <Ref> Yalkut Yosef, Tefillah Volume 1, page 311</ref><br />
# If the sheliach tzibur forgot to do birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do birkat cohanim after the prayers are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<Ref> Yalkut Yosef, Tefillah Volume 1, page 315</ref><br />
# Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref> Rambam Hilchot Tefillah 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishnah Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef Tefillah vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
#According to the Shulchan Aruch,<ref> 128:12. See Yalkut Yosef Tefillah vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the S"A and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur S"A 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam ibid. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref> Yalku Yosef Tefillah vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishnah Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>S"A 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>S"A 128:45, Mishnah Brurah 168</ref><br />
# The cohanim should be careful not to continue the next blessing until the congregants have finished saying "Amen".<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Bikcat Cohanim, Chapter 14, Halacha 5, S"A 128:13</ref><br />
# At the end of birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6, S"A 128:16</ref><br />
# The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes answering Amen.<Ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 4, S"A 128:16</ref><br />
#The Cohanim are not allowed to add any other blessings to the birkat Cohanim.<ref>Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
#If there is irresolvable hatred between a Kohen and the congregation, the Kohen must leave the room before Retzeh, because Birkat Kohanim must be done “BeAhavah,” as indicated in the Beracha itself.<ref>Mishnah Brurah 128:37, Halacha Brurah 128:43</ref><br />
<br />
==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
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# The Sheliach Tzibur should say the words of birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:13 </ref> <br />
# The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <Ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <Ref> Halichot Shlomo (pg 133 note 56) </ref><br />
# The sheliach tzibur should not answer "Amen" to the blessings of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim 14:5), S"A 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer Amen after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur S"A 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer amen even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, Tefillah vol 2, pp. 360-2)</ref><br />
# In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer amen.<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer Amen to the birchat hamitzvah made by the cohanim because it would be an interruption to the tefillah. Rav Mordechai Eliyahu (comments on Kitzur S"A 100:14) agrees with that opinion. </ref><br />
#If the Sheliach Tzibbur reaches Retzeh and the last Cohen has not yet started walking towards the Duchan (from the sink), he should wait until he does before saying HaMachazir Shechinato LeTzion.<ref>Mishnah Brurah 128:28</ref><br />
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==Proper behavior of the congregation during Birkat Cohanim==<br />
# Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref> Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
# The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <Ref>Mishna Brurah 128:51, Tefillah KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 298 </ref><br />
# If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Biur Halacha D”H Aval, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
# If one is in front of the Cohanim one should face east (the front of the Shul). <Ref> Biur Halacha 128:24 D”H Aval </ref><br />
# One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <Ref>S”A 128:23 </ref> or cover one’s face with a talit. <Ref> Mishna Brurah 128:92, Tefillah KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. <Ref>Siach Tefillah (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Talit]] it's permitted for the congregation to look at the Cohanim (based on S"A 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
# The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur S"A 100:13</ref><br />
<br />
===Answering Amen and Baruch Hu Baruch Shemo===<br />
# The congregants should answer "Amen" after each of the three berachot said in birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --Amen-- Ya'er Hashem panav elecha v'yichunecha --Amen-- Yisa Hashem panav elecha v'yasem lecha shalom --Amen--. Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
# The congregants should be careful not to answer "Amen" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
# There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <Ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yachava Daat 4:9. </ref><br />
# Someone who’s in middle of [[Shemoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shemoneh Esrei]] but if one wants one may stop to listen in between Brachot. <Ref><br />
* The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the blessings being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in Davening and there’s no mitzvah to stop Davening to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
* If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the Brachot. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva (Sukkah 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the Brachot but only to listen. <br />
* It’s seemingly unanimous (Sh”t Yabea Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot Brachot 21b) who disapprove of stopping in [[Shemoneh Esrei]] to hear Kedusha because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s prayer, would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the blessings. <br />
* Rav Ovadyah Yosef in Sh”t Yabea Omer 7:12 writes that one doesn’t have to stop in middle of [[Shemoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the Brachot. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
* Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah (Tefillah pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim. </ref> If one stopped to listen to Birkat Cohanim one should not answer Amen. <Ref> Tefillah KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer Amen. Tefillah KeHilchata 14:51 writes that if one is saying [[Shemoneh Esrei]] together with the Shaliach Tzibbur one should answer Amen. </ref><br />
==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
# If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do birkat cohanim. This is the accepted minhag. <Ref> Yalkut Yosef, Tefillah Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
# A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do birkat cohanim, because the people will look at him and be distracted. However if he is "Dash B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a talit during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do birkat cohanim. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
#A Cohen who drank a revi'it of wine at any time should not do birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur S"A 100:3</ref><br />
#A Cohen who recited the birkat Cohanim and went to another synagogue and found the congregation in the midst of prayer, before birkat Cohanim, should partake in that minyan's birkat Cohanim. A Cohen may recite the birkat Cohanim several times during the day.<ref> Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur S"A 100:19</ref><br />
# If a cohen who already performed birkat cohanim finds himself in another shul which is going to do birkat cohanim, he doesn't violate the biblical commands if he doesn't do birkat cohanim another time. However, if he does do birkat cohanim a second time, he should make a new bracha prior to the birkat cohanim. <ref>S"A 128:3, Mishna Brurah 128:11</ref><br />
# A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, Tefillah Volume 1, page 322 Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
# A sick person who is attatched to a catheter, which holds his urine under his clothing, may do birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
===Cohanim washing their hands before Birkat Cohanim===<br />
#A Cohen with impure hands (i.e. he did not wash his hands) should not do birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur S"A 100:5)</ref><br />
# The kohanim need to wash their entire hands (from the fingertips to the wrist) for birkat kohanim<ref>S"A 128:6, Kitzur S"A 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
# No bracha is made when the Cohanim wash their hands for Birkat Cohanim. However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash Netilat Yadayim upon waking up until Birkat Cohanim.<ref>Kitzur S"A 100:5</ref><br />
# The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>S"A 128:6, Mishna Brurah 128:22</ref><br />
# The cohanim do not make a bracha for this washing of their hands.<ref>S"A 128:7, Mishna Brurah 128:24</ref><br />
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==Minhag of thanking Cohanim==<br />
# There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, Tefillah Volume 1, page 338</ref> <br />
# At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the Brachot and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <Ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <Ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
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==Interruptions in middle of Birkat Cohanim==<br />
# During Birkat Cohanim one shouldn’t make any interruptions even to answer Kaddish or Kedusha. <Ref>Halichot Shlomo 10:4 </ref><br />
# The Tzibbur shouldn’t say anything during the Birkat Cohanim except for Amen. <Ref>Mishna Brurah 127:11. Tefillah KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and Amen Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechava Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
# The Shaliach Tzibbur shouldn’t answer Amen unless he’s Davening from a Siddur and feels that he won’t loose his place, <Ref>S”A 128:19, Mishna Brurah 128:71, Tefillah KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer Amen. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, Tefillah KeHilchata 14:52 </ref><br />
==Imitating Birkat Cohanim==<br />
# Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechava Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
# If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<Ref> Rama 128:1, Yalkut Yosef, Tefillah Volume 1, page 296 </ref><br />
# However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<Ref> Yalkut Yosef, Tefillah Volume 1, page 296. See Biur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise thier hands like cohanim or that they have kavana not to fulfill the mitzvah of birkat cohanim. </ref><br />
# There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
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==Sources==<br />
<references/></div>Mordechaihttps://halachipedia.com/index.php?title=Birkat_Cohanim&diff=10067Birkat Cohanim2013-09-22T02:43:31Z<p>Mordechai: </p>
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<div>[[Image:Birkat_kohanim.jpg|right|400px]]<br />
==The Mitzvah of Birkat Cohanim nowadays==<br />
# The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTzion 128:131*, Yalkut Yosef (Tefillah vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <Ref>Bamidbar 6:23</ref><br />
# The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command similar to Tzitzit. <Ref>Dvar Avraham 1:31 </ref><br />
# The Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <Ref>Rama 128:44 writes that the Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur S"A 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <Ref>Aruch HaShulchan 128:64 </ref><br />
# Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <Ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur S"A 100:1 who quotes the minhag not to say Birkat Cohanim when Yom TOv falls out on Shabbat, but says the minhag to say it on [[Yom Tov]] even when it falls out on Shabbat is a more proper minhag. </ref><br />
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==Upon whom is the mitzvah of Birkat Cohanim?==<br />
# Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <Ref>Biur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
# If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <Ref>Biur Halacha 128:4 </ref><br />
# When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <Ref> Mishna Brurah 128:2, Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
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==When is Birkat Cohanim said?==<br />
# Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 1)</ref><br />
# Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do birkat Cohanim during mincha, since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 2</ref><br />
# There is no Birkat Cohanim at night. <ref>Yalkut Yosef, Tefillah Volume 1, page 339</ref><br />
# Birkat Cohanim is only said if there is a minyan and the minyan includes the Cohanim. <ref>S"A 128:1, Kitzur S"A 100:2, Mishna Brurah 128:2</ref><br />
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==Procedure of Birkat Cohanim for the Cohanim==<br />
# Even though they already did Netilat Yadayim that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <Ref>Yalkut Yosef Tefillah Volume 2, Siman 128, Seif 25</Ref>), when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>S"A 128:6, Mishnah Brurah 128:19</ref> On Yom Kippur and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
# Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the prayers is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <Ref> Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
# The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <Ref> Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and S"A 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28 and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yachava Daat 2:13 writes that one who finds it hard not to take off their shoes may rely on the Yafeh Lelev so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove thier shoes. </ref><br />
# The shoes should be leftin a hidden place or even under a chair less than ten Tefachim (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
# When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash Netilat Yadayim.<ref>Kitzur S"A 100:16</ref><br />
# By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do birkat cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 299, Rambam Hilchot Tefillah U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishnah Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
# A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>S"A 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” prayer printed in the Siddur and complete it with one of the Chazzan’s Berachot, so the Tzibbur essentially answers Amen to them, as well.<ref> S"A 128:13 and Mishnah Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef Tefillah Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>S"A 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
# If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do birkat cohanim, the sheliach tzibur should not go. <Ref> Yalkut Yosef, Tefillah Volume 1, page 311</ref><br />
# If the sheliach tzibur forgot to do birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do birkat cohanim after the prayers are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<Ref> Yalkut Yosef, Tefillah Volume 1, page 315</ref><br />
# Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref> Rambam Hilchot Tefillah 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishnah Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef Tefillah vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
#According to the Shulchan Aruch,<ref> 128:12. See Yalkut Yosef Tefillah vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the S"A and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur S"A 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam ibid. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref> Yalku Yosef Tefillah vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishnah Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>S"A 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>S"A 128:45, Mishnah Brurah 168</ref><br />
# The cohanim should be careful not to continue the next blessing until the congregants have finished saying "Amen".<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Bikcat Cohanim, Chapter 14, Halacha 5, S"A 128:13</ref><br />
# At the end of birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6, S"A 128:16</ref><br />
# The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes answering Amen.<Ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 4, S"A 128:16</ref><br />
#The Cohanim are not allowed to add any other blessings to the birkat Cohanim.<ref>Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
#If there is irresolvable hatred between a Kohen and the congregation, the Kohen must leave the room before Retzeh, because Birkat Kohanim must be done “BeAhavah,” as indicated in the Beracha itself.<ref>Mishnah Brurah 128:37, Halacha Brurah 128:43</ref><br />
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==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
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# The Sheliach Tzibur should say the words of birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:13 </ref> <br />
# The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <Ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <Ref> Halichot Shlomo (pg 133 note 56) </ref><br />
# The sheliach tzibur should not answer "Amen" to the blessings of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim 14:5), S"A 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer Amen after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur S"A 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer amen even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, Tefillah vol 2, pp. 360-2)</ref><br />
# In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer amen.<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer Amen to the birchat hamitzvah made by the cohanim because it would be an interruption to the tefillah. Rav Mordechai Eliyahu (comments on Kitzur S"A 100:14) agrees with that opinion. </ref><br />
#If the Sheliach Tzibbur reaches Retzeh and the last Cohen has not yet started walking towards the Duchan (from the sink), he should wait until he does before saying HaMachazir Shechinato LeTzion.<ref>Mishnah Brurah 128:28</ref><br />
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==Proper behavior of the congregation during Birkat Cohanim==<br />
# Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref> Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
# The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <Ref>Mishna Brurah 128:51, Tefillah KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 298 </ref><br />
# If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Biur Halacha D”H Aval, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
# If one is in front of the Cohanim one should face east (the front of the Shul). <Ref> Biur Halacha 128:24 D”H Aval </ref><br />
# One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <Ref>S”A 128:23 </ref> or cover one’s face with a talit. <Ref> Mishna Brurah 128:92, Tefillah KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. <Ref>Siach Tefillah (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Talit]] it's permitted for the congregation to look at the Cohanim (based on S"A 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
# The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur S"A 100:13</ref><br />
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===Answering Amen and Baruch Hu Baruch Shemo===<br />
# The congregants should answer "Amen" after each of the three berachot said in birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --Amen-- Ya'er Hashem panav elecha v'yichunecha --Amen-- Yisa Hashem panav elecha v'yasem lecha shalom --Amen--. Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
# The congregants should be careful not to answer "Amen" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
# There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <Ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yachava Daat 4:9. </ref><br />
# Someone who’s in middle of [[Shemoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shemoneh Esrei]] but if one wants one may stop to listen in between Brachot. <Ref><br />
* The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the blessings being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in Davening and there’s no mitzvah to stop Davening to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
* If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the Brachot. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva (Sukkah 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the Brachot but only to listen. <br />
* It’s seemingly unanimous (Sh”t Yabea Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot Brachot 21b) who disapprove of stopping in [[Shemoneh Esrei]] to hear Kedusha because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s prayer, would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the blessings. <br />
* Rav Ovadyah Yosef in Sh”t Yabea Omer 7:12 writes that one doesn’t have to stop in middle of [[Shemoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the Brachot. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
* Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah (Tefillah pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim. </ref> If one stopped to listen to Birkat Cohanim one should not answer Amen. <Ref> Tefillah KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer Amen. Tefillah KeHilchata 14:51 writes that if one is saying [[Shemoneh Esrei]] together with the Shaliach Tzibbur one should answer Amen. </ref><br />
==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
# If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do birkat cohanim. This is the accepted minhag. <Ref> Yalkut Yosef, Tefillah Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
# A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do birkat cohanim, because the people will look at him and be distracted. However if he is "Dash B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a talit during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do birkat cohanim. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
#A Cohen who drank a revi'it of wine at any time should not do birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur S"A 100:3</ref><br />
#A Cohen who recited the birkat Cohanim and went to another synagogue and found the congregation in the midst of prayer, before birkat Cohanim, should partake in that minyan's birkat Cohanim. A Cohen may recite the birkat Cohanim several times during the day.<ref> Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur S"A 100:19</ref><br />
# If a cohen who already performed birkat cohanim finds himself in another shul which is going to do birkat cohanim, he doesn't violate the biblical commands if he doesn't do birkat cohanim another time. However, if he does do birkat cohanim a second time, he should make a new bracha prior to the birkat cohanim. <ref>S"A 128:3, Mishna Brurah 128:11</ref><br />
# A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, Tefillah Volume 1, page 322 Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
# A sick person who is attatched to a catheter, which holds his urine under his clothing, may do birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
===Cohanim washing their hands before Birkat Cohanim===<br />
#A Cohen with impure hands (i.e. he did not wash his hands) should not do birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur S"A 100:5)</ref><br />
# The kohanim need to wash their entire hands (from the fingertips to the wrist) for birkat kohanim<ref>S"A 128:6, Kitzur S"A 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
# No bracha is made when the Cohanim wash their hands for Birkat Cohanim. However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash Netilat Yadayim upon waking up until Birkat Cohanim.<ref>Kitzur S"A 100:5</ref><br />
# The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>S"A 128:6, Mishna Brurah 128:22</ref><br />
# The cohanim do not make a bracha for this washing of their hands.<ref>S"A 128:7, Mishna Brurah 128:24</ref><br />
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==Minhag of thanking Cohanim==<br />
# There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, Tefillah Volume 1, page 338</ref> <br />
# At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the Brachot and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <Ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <Ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
<br />
==Interruptions in middle of Birkat Cohanim==<br />
# During Birkat Cohanim one shouldn’t make any interruptions even to answer Kaddish or Kedusha. <Ref>Halichot Shlomo 10:4 </ref><br />
# The Tzibbur shouldn’t say anything during the Birkat Cohanim except for Amen. <Ref>Mishna Brurah 127:11. Tefillah KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and Amen Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechava Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
# The Shaliach Tzibbur shouldn’t answer Amen unless he’s Davening from a Siddur and feels that he won’t loose his place, <Ref>S”A 128:19, Mishna Brurah 128:71, Tefillah KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer Amen. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, Tefillah KeHilchata 14:52 </ref><br />
==Imitating Birkat Cohanim==<br />
# Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechava Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
# If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<Ref> Rama 128:1, Yalkut Yosef, Tefillah Volume 1, page 296 </ref><br />
# However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<Ref> Yalkut Yosef, Tefillah Volume 1, page 296. See Biur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise thier hands like cohanim or that they have kavana not to fulfill the mitzvah of birkat cohanim. </ref><br />
# There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
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==Sources==<br />
<references/></div>Mordechaihttps://halachipedia.com/index.php?title=Birkat_Cohanim&diff=10064Birkat Cohanim2013-09-22T02:28:59Z<p>Mordechai: </p>
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<div>[[Image:Birkat_kohanim.jpg|right|400px]]<br />
==The Mitzvah of Birkat Cohanim nowadays==<br />
# The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTzion 128:131*, Yalkut Yosef (Tefillah vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <Ref>Bamidbar 6:23</ref><br />
# The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command similar to Tzitzit. <Ref>Dvar Avraham 1:31 </ref><br />
# The Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <Ref>Rama 128:44 writes that the Ashkenazic minhag outside Israel is not to do Birkat Cohanim except at Mussaf of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur S"A 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <Ref>Aruch HaShulchan 128:64 </ref><br />
# Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <Ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur S"A 100:1 who quotes the minhag not to say Birkat Cohanim when Yom TOv falls out on Shabbat, but says the minhag to say it on [[Yom Tov]] even when it falls out on Shabbat is a more proper minhag. </ref><br />
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==Upon whom is the mitzvah of Birkat Cohanim?==<br />
# Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <Ref>Biur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
# If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <Ref>Biur Halacha 128:4 </ref><br />
# When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <Ref> Mishna Brurah 128:2, Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
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==When is Birkat Cohanim said?==<br />
# Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 1)</ref><br />
# Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do birkat Cohanim during mincha, since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 2</ref><br />
# There is no Birkat Cohanim at night. <ref>Yalkut Yosef, Tefillah Volume 1, page 339</ref><br />
# Birkat Cohanim is only said if there is a minyan and the minyan includes the Cohanim. <ref>S"A 128:1, Kitzur S"A 100:2, Mishna Brurah 128:2</ref><br />
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==Procedure of Birkat Cohanim for the Cohanim==<br />
# Even though they already did Netilat Yadayim that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <Ref>Yalkut Yosef Tefillah Volume 2, Siman 128, Seif 25</Ref>), when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>S"A 128:6, Mishnah Brurah 128:19</ref> On Yom Kippur and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
# Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the prayers is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <Ref> Yalkut Yosef, Tefillah Volume 1, page 294</ref><br />
# The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <Ref> Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and S"A 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28 and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yachava Daat 2:13 writes that one who finds it hard not to take off their shoes may rely on the Yafeh Lelev so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove thier shoes. </ref><br />
# The shoes should be leftin a hidden place or even under a chair less than ten Tefachim (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
# When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash Netilat Yadayim.<ref>Kitzur S"A 100:16</ref><br />
# By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do birkat cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 299, Rambam Hilchot Tefillah U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishnah Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
# A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>S"A 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” prayer printed in the Siddur and complete it with one of the Chazzan’s Berachot, so the Tzibbur essentially answers Amen to them, as well.<ref> S"A 128:13 and Mishnah Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef Tefillah Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>S"A 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 8, S"A 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
# If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do birkat cohanim, the sheliach tzibur should not go. <Ref> Yalkut Yosef, Tefillah Volume 1, page 311</ref><br />
# If the sheliach tzibur forgot to do birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do birkat cohanim after the prayers are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<Ref> Yalkut Yosef, Tefillah Volume 1, page 315</ref><br />
# Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref> Rambam Hilchot Tefillah 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishnah Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef Tefillah vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
#According to the Shulchan Aruch,<ref> 128:12. See Yalkut Yosef Tefillah vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the S"A and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur S"A 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam ibid. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref> Yalku Yosef Tefillah vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishnah Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>S"A 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>S"A 128:45, Mishnah Brurah 168</ref><br />
# The cohanim should be careful not to continue the next blessing until the congregants have finished saying "Amen".<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Bikcat Cohanim, Chapter 14, Halacha 5, S"A 128:13</ref><br />
# At the end of birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 6, S"A 128:16</ref><br />
# The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes answering Amen.<Ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 4, S"A 128:16</ref><br />
#The Cohanim are not allowed to add any other blessings to the birkat Cohanim.<ref>Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
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==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
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# The Sheliach Tzibur should say the words of birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3, S"A 128:13 </ref> <br />
# The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <Ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <Ref> Halichot Shlomo (pg 133 note 56) </ref><br />
# The sheliach tzibur should not answer "Amen" to the blessings of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot Tefillah U'Birkat Cohanim 14:5), S"A 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer Amen after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur S"A 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer amen even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, Tefillah vol 2, pp. 360-2)</ref><br />
# In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer amen.<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer Amen to the birchat hamitzvah made by the cohanim because it would be an interruption to the tefillah. Rav Mordechai Eliyahu (comments on Kitzur S"A 100:14) agrees with that opinion. </ref><br />
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==Proper behavior of the congregation during Birkat Cohanim==<br />
# Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref> Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
# The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <Ref>Mishna Brurah 128:51, Tefillah KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <Ref> Yalkut Yosef, Tefillah Volume 1, page 298 </ref><br />
# If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Biur Halacha D”H Aval, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
# If one is in front of the Cohanim one should face east (the front of the Shul). <Ref> Biur Halacha 128:24 D”H Aval </ref><br />
# One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <Ref>S”A 128:23 </ref> or cover one’s face with a talit. <Ref> Mishna Brurah 128:92, Tefillah KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. <Ref>Siach Tefillah (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Talit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Talit]] it's permitted for the congregation to look at the Cohanim (based on S"A 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
# The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur S"A 100:13</ref><br />
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===Answering Amen and Baruch Hu Baruch Shemo===<br />
# The congregants should answer "Amen" after each of the three berachot said in birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --Amen-- Ya'er Hashem panav elecha v'yichunecha --Amen-- Yisa Hashem panav elecha v'yasem lecha shalom --Amen--. Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
# The congregants should be careful not to answer "Amen" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
# There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <Ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yachava Daat 4:9. </ref><br />
# Someone who’s in middle of [[Shemoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shemoneh Esrei]] but if one wants one may stop to listen in between Brachot. <Ref><br />
* The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the blessings being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in Davening and there’s no mitzvah to stop Davening to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
* If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the Brachot. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva (Sukkah 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the Brachot but only to listen. <br />
* It’s seemingly unanimous (Sh”t Yabea Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot Brachot 21b) who disapprove of stopping in [[Shemoneh Esrei]] to hear Kedusha because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s prayer, would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the blessings. <br />
* Rav Ovadyah Yosef in Sh”t Yabea Omer 7:12 writes that one doesn’t have to stop in middle of [[Shemoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the Brachot. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
* Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah (Tefillah pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim. </ref> If one stopped to listen to Birkat Cohanim one should not answer Amen. <Ref> Tefillah KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer Amen. Tefillah KeHilchata 14:51 writes that if one is saying [[Shemoneh Esrei]] together with the Shaliach Tzibbur one should answer Amen. </ref><br />
==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
# If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do birkat cohanim. This is the accepted minhag. <Ref> Yalkut Yosef, Tefillah Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
# A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do birkat cohanim, because the people will look at him and be distracted. However if he is "Dash B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a talit during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do birkat cohanim. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
#A Cohen who drank a revi'it of wine at any time should not do birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur S"A 100:3</ref><br />
#A Cohen who recited the birkat Cohanim and went to another synagogue and found the congregation in the midst of prayer, before birkat Cohanim, should partake in that minyan's birkat Cohanim. A Cohen may recite the birkat Cohanim several times during the day.<ref> Gemara Rosh Hashana 28b, Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur S"A 100:19</ref><br />
# If a cohen who already performed birkat cohanim finds himself in another shul which is going to do birkat cohanim, he doesn't violate the biblical commands if he doesn't do birkat cohanim another time. However, if he does do birkat cohanim a second time, he should make a new bracha prior to the birkat cohanim. <ref>S"A 128:3, Mishna Brurah 128:11</ref><br />
# A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, Tefillah Volume 1, page 322 Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
# A sick person who is attatched to a catheter, which holds his urine under his clothing, may do birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, Tefillah Volume 1, page 319</ref><br />
===Cohanim washing their hands before Birkat Cohanim===<br />
#A Cohen with impure hands (i.e. he did not wash his hands) should not do birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot Tefillah U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur S"A 100:5)</ref><br />
# The kohanim need to wash their entire hands (from the fingertips to the wrist) for birkat kohanim<ref>S"A 128:6, Kitzur S"A 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
# No bracha is made when the Cohanim wash their hands for Birkat Cohanim. However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash Netilat Yadayim upon waking up until Birkat Cohanim.<ref>Kitzur S"A 100:5</ref><br />
# The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>S"A 128:6, Mishna Brurah 128:22</ref><br />
# The cohanim do not make a bracha for this washing of their hands.<ref>S"A 128:7, Mishna Brurah 128:24</ref><br />
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==Minhag of thanking Cohanim==<br />
# There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, Tefillah Volume 1, page 338</ref> <br />
# At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the Brachot and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <Ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <Ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
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==Interruptions in middle of Birkat Cohanim==<br />
# During Birkat Cohanim one shouldn’t make any interruptions even to answer Kaddish or Kedusha. <Ref>Halichot Shlomo 10:4 </ref><br />
# The Tzibbur shouldn’t say anything during the Birkat Cohanim except for Amen. <Ref>Mishna Brurah 127:11. Tefillah KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and Amen Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechava Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
# The Shaliach Tzibbur shouldn’t answer Amen unless he’s Davening from a Siddur and feels that he won’t loose his place, <Ref>S”A 128:19, Mishna Brurah 128:71, Tefillah KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer Amen. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, Tefillah KeHilchata 14:52 </ref><br />
==Imitating Birkat Cohanim==<br />
# Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechava Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
# If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<Ref> Rama 128:1, Yalkut Yosef, Tefillah Volume 1, page 296 </ref><br />
# However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<Ref> Yalkut Yosef, Tefillah Volume 1, page 296. See Biur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise thier hands like cohanim or that they have kavana not to fulfill the mitzvah of birkat cohanim. </ref><br />
# There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
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==Sources==<br />
<references/></div>Mordechaihttps://halachipedia.com/index.php?title=File:Birkat_Kohanim_18x24.pdf&diff=10063File:Birkat Kohanim 18x24.pdf2013-09-22T01:38:29Z<p>Mordechai: In an effort to raise awareness (and the arms of) Kohanim and non Kohanim world wide, Rabbi Avraham Kohan, Talmid of HaRav Schachter and Rav of Torah Ohr, in Great Neck, has initiated a poster campaign with informative pictures and a summary of the bas...</p>
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<div>In an effort to raise awareness (and the arms of) Kohanim and non Kohanim world wide, Rabbi Avraham Kohan, Talmid of HaRav Schachter and Rav of Torah Ohr, in Great Neck, has initiated a poster campaign with informative pictures and a summary of the basic Halachot. This is especially important for those who only fulfill the Mitzvah a few times a year (and certainly for those who are accustomed to making a Beracha Levatala every day).<br />
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For Mekorot, questions, comments, or to order a free poster for your synagogue, please email ToratKohanim@gmail.com (or call 516-829-6629) It comes in two sizes 18x24 and 24x36 (suggested but not required donations of $20 and $30 respectively). Orders should be made with confirmation of the synagogue and/or rabbi, first, so forwarding to them would be best.<br />
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It has been read over and approved by HaRav Herschel Schachter, HaRav Mordechai Willig, and HaRav Yaakov Neuberger.</div>Mordechai