סימן קכח - דיני נשיאת כפים ואיזה דברים הפוסלים בכהן ובו ס' סעיפים

Recording: Seif 1

1. It is a positive commandment of the Torah that the kohanim bless Israel every day^[1] with the raising of the hands^[2], as it says: "כה תברכו" ("So shall you bless"), etc. (Bamidbar 6:23),

and further on it says: "וישא אהרן את ידיו אל העם ויברכם" ("Aharon raised his hands toward the people and blessed them") (Vayikra 9:22).

Once they have raised their hands and blessed one time in the day, they have fulfilled their obligation under Torah law^[3].

The Sages ordained that they raise their hands at every prayer of the day: Shacharis and Musaf (of a fast day), Ne'ilah^[4], and Minchah of a fast day^[5].

Minchah of every day of the year should also have had the raising of the hands, but they withheld it out of concern for drunkenness^[6], as explained in Siman 129.

There is no raising of the hands with fewer than ten^[7].

If there were ten when the chazzan began the Shemoneh Esrei, and afterward some left, although he completes the entire prayer, there is no raising of the hands there, because it is a positive commandment in its own right^[8], which the Sages merely set within the prayer.

But if there were ten when the kohanim began to bless, and afterward some left, they complete their blessing, provided most remain.

The kohanim count toward the ten, or toward the majority of ten, since they too are included in the blessing, as it says: "ואני אברכם" ("and I will bless them") (Bamidbar 6:27), that is, the kohanim^[9].

Even nine kohanim and one Yisrael: they bless him, for the priestly blessing is stated in the singular: "יברכך" ("May He bless you"), etc.^[10]

Recording: Seifim 2–5

2. A non-kohen who raised his hands, even together with the kohanim, transgresses a positive commandment,

as it says: "Speak to Aharon and his sons, saying: 'כה תברכו את בני ישראל' ('So shall you bless the Children of Israel')" (Bamidbar 6:23), and not non-kohanim; and a prohibition derived from a positive commandment has the status of a positive commandment^[11].

3. Any kohen who has none of the disqualifying factors to be explained, if he did not go up to the duchan, although he has neglected one positive commandment, is as one who transgresses three positive commandments^[12]: "So shall you bless," "say to them," and "they shall place My Name."

This applies if he was in the synagogue when the chazzan called "Kohanim," or if one of the other people told him to go up or to wash his hands,

as it says: "אמור להם" ("say to them"), which the Targum renders: "כד תימר להון" ("when you say to them")^[13].

Otherwise he is not obligated at all to raise his hands, unless he wishes to.

This is provided that he moved his feet at Avodah^[14] to go up to the duchan.

But if he did not move his feet at Avodah, he may no longer go up, even if he was in the synagogue when "Kohanim" was called, and even if they told him to go up, as will be explained.

Nevertheless, if they told him before Avodah, he is obligated to move his feet at Avodah, so as not to transgress three positive commandments.

(Even if they did not tell him before Avodah, but he knows the chazzan will call "Kohanim," he must move his feet at Avodah, so as not to cause the cancellation of a positive commandment of the Torah.

For the blessing of Avodah and the entire prayer are of Rabbinic origin, whereas the raising of the hands is from the Torah.

But the Sages have the power to uproot a Torah matter by way of "sit and do nothing"^[15], and they withheld him from raising his hands whenever he did not move his feet at the blessing of Avodah, even though he is called and told to go up.

Therefore, one should not in the first place cause a Torah matter to be uprooted.

Accordingly, any kohen who is weak and does not wish to raise his hands: it is not enough that he not move his feet at Avodah; rather, he must not be in the synagogue when the chazzan calls "Kohanim.")

4. If he has already gone up once this day, he no longer transgresses, even if they told him to go up,

for he has already fulfilled his obligation under Torah law, and the Rabbinic ordinance that the hands be raised at every congregational prayer can be fulfilled by other kohanim.

Nevertheless, if he wishes to go up a second time this day, he may recite the blessing^[16] before raising his hands, even with the same congregation with which he already raised his hands today, as at Shacharis and Musaf.

(Although he himself is not obligated to raise his hands, it is still a Rabbinic ordinance that there be a raising of the hands at this prayer, and he may bless over it as over all other Rabbinic ordinances and commandments.)

5. Kohanim who do not wish to go up to the duchan and leave the synagogue need remain outside only while the chazzan calls "Kohanim"^[17]; afterward they may enter.

For although they are in the synagogue while the other kohanim raise their hands and they do not, this is of no consequence, since they cannot go up, and when "Kohanim" was called they were not in the synagogue and were not called at all.

Nevertheless, kohanim have adopted a refinement not to enter until the others finish the priestly blessing, so that people should not say they are blemished in lineage, that is, sons of a divorcee or a chalutzah^[18], if they are in the synagogue while their fellow kohanim raise their hands and they do not.

For this reason they leave the synagogue before Retzei, so that people should not say they are blemished when they see their fellow kohanim move their feet to go up to the duchan and they do not.

For this same reason, even those disqualified from raising their hands for a reason other than their lineage leave the synagogue at the time of the duchan, so that people should not say they are blemished.

Nevertheless, if they did not leave the synagogue when the chazzan called "Kohanim," and even if they were told to go up, they should not go up, even if they are disqualified only by Rabbinic law.

Although one who does not go up when called or told transgresses a positive commandment, the Sages have the power to uproot a Torah matter by way of "sit and do nothing"^[19]; therefore he transgresses nothing, since the Sages withheld him.

Recording: Seifim 6–10

6. The Sages ordained that kohanim may not go up to the duchan in sandals or shoes. This is a decree lest the strap of one's sandal or shoe snap and, fearing mockery, he sit down to tie it while his fellows bless, and people come to say of him that he is the son of a divorcee or a chalutzah and that is why he went and sat down^[20].

Even shoes without a tied strap are forbidden, since the Sages did not distinguish between shoes in their decree.

But leggings^[21] are permitted. Even if they are not joined to the breeches but tied with a strap near the knee, we are not concerned that the strap may snap and he sit to tie it. The Sages were concerned only with sandal straps, for that is a disgrace and people mock him when his sandal comes loose, whereas loosening the strap that ties leggings is not so disgraceful.

Some say that if they are of leather they are nevertheless forbidden, since they count as a shoe, and with shoes the Sages made no distinction and forbade even one with no strap at all.

If they are of cloth covered with leather, they do not count as a shoe for this purpose and are permitted.

Even if of leather alone, if the leggings are joined to the breeches and reach the waist, they do not count as shoes.

But in some places the custom is to be lenient with leggings in every case:

7. It is good to take care to put the shoes away under the benches, so that they not be exposed and visible, out of respect for the congregation:

8. Any kohen who has not washed his hands may not raise his hands, as it says: "Lift up your hands in holiness and bless Hashem."

Even if he washed his hands in the morning, he must wash again before going up to the duchan, so that the blessing follow immediately upon the washing. The measure of "immediately" will be explained in siman 166. He must therefore wash close to Retzei (at Retzei they uproot their feet to go up to the duchan, as will be explained, and the shaliach tzibbur should not draw out Retzei and Modim).

The measure of this washing is that of the sanctifying of the hands^[22] before the service in the Temple, namely up to the joint where the hand meets the arm.

It may also require water that has not changed from its natural state, as will be explained in siman 160, and that the water come upon the kohen's hands through human force, as will be explained in siman 159, as with the sanctifying of the hands in the Temple:

9. No blessing is said on this washing, for some say he fulfils his obligation with the morning washing, and that washing before raising the hands was required only when he took his mind off guarding his hands after the morning washing.

And in a doubt about a blessing we are lenient^[23].

In some places the custom is not to wash for raising the hands at Shacharis, and to wash at Musaf because of the lapse of attention. Even so no blessing is said, even if he knows his mind lapsed, since a lapse of attention may not disqualify for raising the hands, just as it does not disqualify for other matters of Torah. Washing would be required only if his hands touched a filthy place, where simple cleanliness, enough for other matters of Torah, does not suffice.

Therefore, if he knows he touched a soiled place after blessing on the morning washing, all agree he must wash and bless again before going up to the duchan.

But what can be done, since this is not the custom? Therefore every God-fearing kohen should guard his hands from the time of his morning washing and not touch a soiled place, which would oblige him to bless a second time:

10. The custom is that a Levi pours water over the kohanim's hands, based on "Also your brothers, the tribe of Levi... bring near with you, and they shall join you and serve you."

It is also so that the kohanim add holiness to their holiness, sanctifying their hands through the Levi'im, who are called holy, as it says: "And you shall sanctify the Levi'im."

The Levi who sanctifies the kohanim's hands should first sanctify himself by washing his own hands before pouring over the kohanim's, for how can he add holiness if he is not holy?

In these countries the Levi'im rely on their morning washing, but if one touched a soiled place he ought to wash first. If there is no Levi, a firstborn of the womb^[24] should pour, for through him the Levi is holy.

A firstborn only to his father has no holiness now, since the service was taken from the firstborn^[25]. If there is neither Levi nor firstborn, it is better that the kohen wash his hands himself than through a Yisrael, for it is better to be sanctified by himself, who is holy, than by a Yisrael, who is not as holy:

Recording: Seifim 11–15

11. If the Levi is a scholar and the kohanim are unlearned, he need not pour water over their hands, so as not to demean the honor of his Torah.

If some of the kohanim are Torah scholars, he must pour for all of them, for the sake of peace^[26].

Some say that even if all are unlearned he must pour for them (for the sake of peace, just as an unlearned kohen goes up to read in the Torah before a learned Levi for the sake of peace, as stated in siman 135).

The main view is the first opinion (for when the Levi holds back passively and does not go to serve the kohanim by pouring, there is less concern for strife than when a scholar goes up to read first in the presence of the kohen).

Nevertheless, if a Levi wishes to forgo his honor and pour over the kohanim's hands, he may, and it is right to do so in order to add holiness to the holiness of the kohanim.

This does not violate the prohibition of demeaning his Torah (for he is not serving the kohanim as a priestly right, but intends to add holiness to their holiness. A scholar is not at all forbidden to lower himself for the sake of beautifying a mitzvah and adding holiness; on the contrary, this is his honor, as will be explained in siman 250):

12. A kohen who does not go up to the duchan before the shaliach tzibbur finishes the blessing of Avodah^[27] may no longer go up, as it says: "Aharon raised his hands toward the people and blessed them," and then "He came down from performing the sin-offering, etc." This implies he blessed before leaving the service. They therefore ordained in the prayer that the kohanim go up to the duchan before the end of the blessing of Avodah.

Even if they do not actually go up but uproot their feet to go, though they do not reach the duchan until after Retzei and Modim, it is as if they went up at Avodah.

Ideally every kohen should uproot from his place when the shaliach tzibbur begins Retzei:

13. Even if he was prevented by force and did not uproot his feet at Avodah, he may not go up; but if he did go up, he does not come down.

If he uprooted his feet from his home to come to the synagogue, not in order to go up to the duchan, this uprooting is of no use.

But if he uprooted his feet from his home to come to the synagogue in order to go up to the duchan, this uprooting helps if it was before the shaliach tzibbur finished the blessing of Avodah, for example if his home was close to the synagogue:

14. When the kohanim uproot their feet to go up to the duchan, they say: "May it be Your will, Hashem our God and God of our fathers, that this blessing You commanded us, to bless Your people Israel, be a complete blessing, with no stumbling or sin in it, from now and forever."

It is better not to say this prayer as soon as they uproot their feet at Avodah, but to wait until they have said Modim with the shaliach tzibbur. Then they turn their faces to the Ark and say this prayer, drawing it out until the shaliach tzibbur finishes the blessing of thanksgiving, so that the congregation answers amen to both^[28]:

15. While they stand on the duchan facing the Ark with their backs to the people, their fingers are bent into their palms like other people, and they do not extend and spread their hands until the shaliach tzibbur calls them "Kohanim." Then they turn their faces to the people and extend their hands, as it says: "Aharon raised his hands toward the people and blessed them," implying he extended his hands at the time of the blessing (for if his fingers were bent into his palm, he would not have fully raised the whole hand).

The shaliach tzibbur calls "Kohanim" only to two^[29], for the pasuk "Say to them," rendered in the Targum "when you tell them," implies two.

If there is only one kohen, he does not call him. Rather he turns his face of his own accord, raises his hands, and blesses before raising his hands (though in himself he is not obliged to raise his hands, as stated above, since he is not called).

Even if there are two but one of them is a minor, they are not called:

Recording: Seifim 16–20

16. In some places they do not say Our God and God of our fathers, bless us, etc.^[30] when the kohanim raise their hands. Rather, as soon as the shaliach tzibbur finishes the blessing of Modim he calls aloud, "Kohanim."

This call is not considered an interruption in the prayer, since raising the hands is a need of the prayer.

But in these countries the custom is that the shaliach tzibbur says Our God, etc., in an undertone until the word "Kohanim," which he says aloud. This is the call to the kohanim, and he resumes "Your holy people, as it says" in an undertone.

For this reason this call is not considered an interruption, since he says it in the language of blessing and prayer:

17. When they turn their faces toward the people they bless: "Who sanctified us with the holiness of Aharon and commanded us to bless His people Israel with love."

All of them bless.

One should not bless while the others answer amen, because of confusion^[31].

Some say this blessing is said with their faces toward the Ark, before they turn.

Some have the custom to begin the blessing facing the Ark, then turn and finish, to satisfy both views.

All agree that they bless before raising and spreading their hands, for raising the hands is the essence of the Torah's mitzvah, and every mitzvah is ideally blessed before beginning to do it.

Turning the face, however, is not part of the mitzvah itself, though it is indispensable, as will be explained:

18. The kohanim's faces need not be toward the shaliach tzibbur^[32]. Even if the Ark is fixed in the north and the lectern before the shaliach tzibbur is in the east, the kohanim stand before the Ark in the north with their faces south, toward the people.

Nevertheless, the Ark does not hold them back at all in raising the hands. Even where there is no Torah scroll, the kohanim turn their faces toward the people and bless:

19. Two kohanim who hate each other may go up together.

One cannot say to the other, "You go up at Shacharis and I at Musaf," or the reverse, for he can say, "I want to bless at both."

But if a kohen hates the congregation or the congregation hates him, it is dangerous for the kohen to raise his hands (he should therefore leave the synagogue).

It is on this that they ordained in the blessing: "to bless His people Israel with love":

20. After the blessing, before beginning Yevarechecha, they must raise their hands opposite their shoulders, for the Priestly Blessing is said only with the raising of the hands.

The right hand should be raised a little above the left, and an allusion to this is "Aharon raised his hands," where the word is written "his hand."

They extend their hands, for the reason already explained.

The custom is to part the tips of their fingers, based on the Midrash "peering through the lattices," for the Shechinah is above their heads and peers through the lattices of their fingers^[33].

The custom is to intend to make five openings: one between two fingers and two fingers, and between finger and thumb, and likewise on the second hand, and between thumb and thumb, to fulfil "peering through the lattices." Between one word and the next they may bring the thumbs together (and likewise the other fingers).

Some take care while saying the words to place the right thumb over the left, so that there be a kind of window between them, making five windows (for "lattices" is the Targum of "windows").

The custom is to spread their hands so that the palms are toward the earth and the backs of the hands toward heaven, the opposite of spreading the hands in prayer:

Recording: Seifim 21–23

21. It is a mitzvah to prompt the kohanim word by word^[34], as it says: "Say to them: May He bless you, etc." The Sages expounded that there be a saying to them for every single utterance. Had the pasuk come only for its Targum, "when you tell them," "Say to them" should not have been written before the blessing but before "So shall you bless," for they are commanded to bless only if called. Rather, the pasuk means that even when the command has taken effect, once they were called, it is a mitzvah to say the whole blessing to them word by word, so that they not err.

Nevertheless this is not at all indispensable, as will be explained, since the pasuk's meaning is that the command has already taken effect once they were called.

Some say that the kohanim begin the word Yevarechecha by themselves, without prompting, since there is no concern of error at the first word (and though the Sages expounded a saying for every utterance, for the first word the instruction to bless suffices, namely when they were called "Kohanim," for that call is a saying to them to bless, and a blessing is no less than one word. But once they said Yevarechecha, they have already said one blessing and done what they were told, so the prompting must be repeated for every utterance. Therefore a single kohen, who is not called, must be prompted even for Yevarechecha, so that there be a saying for every utterance).

In these countries the custom follows the first view, to prompt even the word Yevarechecha in every case:

22. Ideally the shaliach tzibbur should do the prompting, since the Priestly Blessing is part of the prayer, and it is therefore good that the one praying say it, unless he is a kohen, as will be explained.

For this reason too, his prompting them is not considered an interruption in the prayer:

23. They bless only in the Holy Tongue, standing, aloud, and with the raising of the hands.

Even after the fact they have not fulfilled it if they changed any of these.

In the Holy Tongue, as it says: "So shall you bless," meaning in this language.

Standing, as it says: "to serve Him and to bless in His Name." Just as service is standing, as it says "to stand and serve," so too blessing is standing^[35].

The congregation may sit, as long as their faces are toward the kohanim's faces, as it says: "Say to them," like a person speaking to his fellow face to face (but after the fact this is not indispensable, for in a town of only kohanim all go up to the duchan even though they do not bless as one speaking to his fellow face to face, as will be explained).

Aloud, as it says: "Say to them," like a person who speaks to his fellow aloud so that he hears. Here too they do not say the blessing among themselves in a whisper, but so that all the people present hear.

Ideally it should be in the finest of voices, not loud and not soft, but moderate:

Recording: Seifim 24–28

24. The kohanim repeat after the prompter every single word until they finish the first pasuk, and then the congregation answers amen.

So too after the second pasuk.

So too after the third pasuk.

Then the shaliach tzibbur begins Sim Shalom, and the kohanim turn their faces to the Ark and say: "Master of the worlds, we have done what You decreed upon us; do what You promised us. Look down from Your holy dwelling, from heaven, and bless Your people Israel."

The custom is to draw out this prayer until the shaliach tzibbur finishes the blessing of Sim Shalom, so that the congregation answers amen to both^[36].

If they cannot draw it out so long, they should say "Mighty One on high, etc.," and intend to finish with the shaliach tzibbur. On Rosh Hashanah and Yom Kippur, when they draw out the melodies of "Today strengthen us," some say they should not begin "Master" until the end, so as to finish with the shaliach tzibbur:

25. The kohanim may not turn their faces from the congregation to the Ark until the shaliach tzibbur begins Sim Shalom^[37]. They may not bend their fingers from their extension, back to the way of other people, until they turn their faces from the congregation.

They may not leave the duchan until the shaliach tzibbur finishes the blessing of Sim Shalom, but stand there bowed before the Ark.

They should not speak until they come down from the duchan.

Some say they must wait to come down until amen has ended from the mouths of most of the congregation after the blessing of Sim Shalom, for as long as the amen has not ended from the mouths of most of those answering, the blessing is not yet complete, as stated in siman 124.

And this is the custom:

26. When they turn their faces, whether at the beginning, from the Ark toward the people, or at the end, from the congregation toward the Ark, they should turn only by way of the right^[38]. When they stand first facing east, they turn toward the south and then west toward the congregation; and on returning east they turn toward the north, which is on their right when facing the congregation in the west:

27. When they come down from the duchan they should not turn their backs to the Ark, but turn aside and turn their faces somewhat to the Ark, like a student taking leave of his teacher, who turns his face to him as he goes out.

After they come down, they should take care not to touch their soiled shoes.

If they touched them, they should wash their hands for the prayer they will say afterward. Even if the shoes are not soiled, they must wash if they touched them, because of the danger of an evil spirit, as stated in siman 4:

28. The one calling "Kohanim" may not call "Kohanim" until amen has ended from the mouths of (most of) the congregation, answered after the blessing of Modim, in places where they do not say Our God, bless us, etc., when the kohanim raise their hands (for until amen ends from (most of) the congregation, the kohanim cannot hear him call them, since two voices together cannot be heard).

The kohanim may not begin the blessing "Who sanctified us with the holiness of Aharon" until the word of the call has ended from the caller's mouth.

After the kohanim have said this blessing, they may not begin Yevarechecha until amen has ended from the mouths of the whole congregation, answered after the blessing "Who sanctified us with the holiness of Aharon."

Even if some in the congregation mistakenly draw out the amen too long, so that even after the word Yevarechecha has ended from the prompter's mouth, in these countries where Yevarechecha is prompted too, the amen has not yet ended from their mouths, they must wait for them, since all the people present are obliged to hear the whole blessing from the kohanim, as stated above.

But the prompter need wait only until amen ends from most of the congregation, since the congregation has no obligation to hear from the prompter, only the kohanim do (yet before amen ends from most of the congregation the kohanim cannot hear from the prompter, since two voices cannot be heard).

Some say that the caller too must wait until amen of the blessing of Modim ends from the whole congregation.

So too the prompter must wait until amen of "Who sanctified us" ends from the whole congregation, for if he calls or prompts while some are drawing out the amen, the kohanim will not hear his call or prompting, since two voices are not heard.

It is good to be concerned for their words^[39]:

Recording: Seifim 29–31

29. The kohanim may not begin a word until that word has ended from the prompter's mouth (so that the congregation hears the word clearly from the kohanim, and their hearing not be mixed with the prompter).

The congregation does not answer amen until the blessing has ended from the kohanim's mouths, whether in the first pasuk or the second or third.

The shaliach tzibbur may not begin Sim Shalom until amen has ended from most of the congregation.

But if a minority draws out the amen, he need not wait for them, as stated in siman 124.

As soon as he begins Sim Shalom, the kohanim say "Master of the worlds":

30. The shaliach tzibbur may not answer amen after the end of the kohanim's blessing, because of confusion, lest his mind be disturbed^[40] and he be unable to focus and return to the blessing of Sim Shalom. Since he concentrates properly in answering amen, his mind turns to another thought and he cannot quickly return to his prayer, and he will err. When he does not answer amen, however, he keeps his mind on his prayer while the congregation answers.

As for interruption in the prayer, there is no concern with the amen after the Priestly Blessing, since the Priestly Blessing is part of the prayer.

If he is confident of returning to his prayer without confusion, he may answer.

Some forbid it.

The main view is the first.

All the more so now that they pray from a book, when there is not so much concern of error:

31. Likewise the prompter of the kohanim, whether he is the shaliach tzibbur or another, should not answer amen after the first or second pasuk of the Priestly Blessing, lest he be unable to focus quickly and know to begin the next pasuk, and forget which pasuk he must prompt, the second or the third.

But after the blessing "Who sanctified us with the holiness of Aharon," some permit answering amen, even by our custom of calling the word Yevarechecha too, since there is no concern at all that the beginning of the blessing escape him; the concern is only that he confuse the second pasuk with the third (at the beginning of the blessing there is no such concern, and for this reason some places do not prompt Yevarechecha at all, there being no fear of error. Even by our custom of prompting it, this is not because of fear of error, but because the Sages expounded that there must be a saying for every utterance, as stated above).

Even for a shaliach tzibbur this amen is not considered an interruption in the prayer, since it is a need of the prayer: raising the hands is part of the prayer, and it cannot be done without the blessing before it. And if he is confident that he can focus quickly and know which pasuk to prompt, he may answer amen after the first or second pasuk, especially now that they prompt from a book:

Recording: Seifim 32–33

32. Likewise a shaliach tzibbur who is a kohen, even if there are no other kohanim, should not raise his hands, because of confusion, lest he be unable to return to his prayer and focus and begin Sim Shalom, his mind being disturbed by awe of the congregation.

If he is confident that he can raise his hands and return to his prayer without confusion, then if he is the only kohen he should raise his hands, so that the raising of the hands not be lost.

How should he do it? He uproots his feet a little at Avodah to go up to the duchan and continues up to the Priestly Blessing, for any kohen who does not uproot his feet at Avodah may no longer go up.

When he reaches the Priestly Blessing he leaves his place altogether, goes up to the duchan and says the blessing, and another person prompts him. But the prompter does not call him "Kohanim" or "Kohen," for only two are called, as stated above. The prompter therefore does not say Our God, bless us, etc., since without the call in this request it has no relevance to the prompter. Rather the shaliach tzibbur says it, as on all days without raising of the hands, for this request is part of the prayer and so is not considered an interruption, as stated above. After finishing the Priestly Blessing he returns to his place and finishes Sim Shalom.

If the prompter concentrated on the shaliach tzibbur's prayer from beginning to end and did not talk during it, it is better that the prompter stand before the lectern in place of the shaliach tzibbur immediately after "to whom it is fitting to give thanks," say Our God, bless us, etc., prompt him, and himself finish Sim Shalom there (so that the prayer not be interrupted by the shaliach tzibbur's walking from the duchan to his place before the lectern).

When the prompter finishes Sim Shalom, some say the shaliach tzibbur may raise his hands even if he is not confident of returning to his prayer, provided the prompter is confident (of returning to Sim Shalom), and can also concentrate on the prayer until Sim Shalom, without being distracted by having to prompt. Some forbid it unless the shaliach tzibbur is confident.

But now that they pray from a book, all are confident.

But if the prompter did not concentrate on the prayer from beginning to end, or talked during it, he cannot finish Sim Shalom. For ideally the law of the repetition is like that of the silent prayer: one who must repeat one blessing of the eighteen must say them all in order, as stated in siman 119, and likewise the seven of Shabbos and Yom Tov. When he concentrated on the repetition it is as if he prayed himself, since one who hears is like one who answers^[41]. If he talked during it, he has lost what he already heard, and must return to the beginning if that were the case in the silent prayer, as stated in siman 114. So too if he turned his mind to other things during it, he has lost what he did not hear, and should not finish Sim Shalom, since the shaliach tzibbur can finish.

But for a shaliach tzibbur who erred and cannot go back, and another takes his place, they did not require going back to the beginning of the prayer because of the burden on the congregation; he returns to the place where the shaliach tzibbur erred, as stated in siman 126:

33. All this is when he is the only kohen, for then they permitted uprooting his feet in the prayer^[42], so that the raising of the hands not be lost, which is an ordinance of the Sages at every suitable prayer, as stated above. But if there are other kohanim fit for raising the hands, even if the shaliach tzibbur is confident of returning to his prayer without confusion, he may not uproot his feet to go up to the duchan.

The people should take care not to tell him to go up or to wash his hands.

But if they told him, he must go up (even if he is not confident), if they told him at Avodah or before, for otherwise he transgresses a positive commandment, and he should not transgress it because of a concern for confusing the prayer, the prayer being rabbinic. (But when he is unable, he transgresses nothing, even though he is in the synagogue when "Kohanim" is called, for the caller does not intend to call the shaliach tzibbur at all, since he is forbidden to uproot his feet. Whoever the caller does not intend does not transgress even if he is in the synagogue, for example if he was hidden behind the pillars of the synagogue where the caller cannot see him, for the caller presumably intends only the kohanim seen and known. All the more so the shaliach tzibbur, whom the caller surely does not intend, only the other kohanim. Even if he did intend the shaliach tzibbur, he transgresses nothing, since he did not uproot his feet at Avodah and the Sages withheld him from going up, the Sages having power to uproot Torah matters by way of "sit and do nothing." And though it is forbidden to cause Torah matters to be uprooted, and he should have uprooted his feet at Avodah, knowing the kohanim would be called, as explained above, nevertheless this prohibition is only rabbinic; they said it and they said it^[43], and they permitted it here so as not to interrupt the prayer by uprooting his feet for a mitzvah that others can fulfil.)

Some permit a shaliach tzibbur who is a kohen to go up to the duchan even if there are other kohanim, and uprooting his feet is not forbidden since it is a mitzvah, provided he is confident of returning to his prayer, as stated above.

Now that they pray from a book, all are confident.

Therefore in many places the custom is that a shaliach tzibbur who is a kohen raises his hands in every case.

But where there is no custom, one should follow the first view, for that is the main one:

Recording: Seifim 34–36

34. When the shaliach tzibbur is a kohen and does not go up to the duchan with the other kohanim, he should not call them "Kohanim" nor prompt them, and likewise another kohen may not prompt, as it says: "Say to them," implying that the speaker is not one of them but a Yisrael^[44].

Since ideally it is right that the shaliach tzibbur prompt the Priestly Blessing, as stated above, we therefore try ideally to have the shaliach tzibbur be a Yisrael.

When the shaliach tzibbur is a kohen, a Yisrael stands near him, begins Our God, bless us, etc., calls "Kohanim" and prompts them, while the shaliach tzibbur stands silent until they finish the Priestly Blessing, and he finishes Sim Shalom, even if the prompter concentrated on the prayer, for since the shaliach tzibbur stands in his place, why divide the prayer in two (unlike when the shaliach tzibbur goes up to the duchan, as explained).

If there is no Yisrael able to prompt, some say they should bless with no prompting at all.

Some say the shaliach tzibbur prompts even though he is a kohen, for a kohen was barred from prompting only ideally, where another can prompt, according to the plain sense of the pasuk (but when it is impossible otherwise, we rely on the Midrash some Sages expounded: "Say to them," that the saying be from among themselves, that a kohen calls "Kohanim," and likewise he prompts them. And this is the main view):

35. The kohanim may not sing two or three melodies in the Priestly Blessing, because of confusion. When they want to pass from melody to melody they must concentrate carefully to produce an even and straight sound, and being occupied with this they will not know which pasuk or word to begin.

Though the prompter reads before them, if their minds are confused they will forget the prompter's reading too.

Rather they should sing one melody from beginning to end.

The same applies to a shaliach tzibbur in his prayer: he should not sing many melodies in his prayer on one matter:

36. When the kohanim bless the people they should not look at the people or let their minds wander, but their eyes should be cast down, like one standing in prayer with concentration, for they are praying that the Holy One, blessed be He, bless all Israel^[45]. The people receiving the blessing should likewise concentrate on the blessing, with their faces toward the kohanim's faces, for the reason given above, and not gaze at them, so that their minds not wander, and all the more so not gaze elsewhere.

Therefore in many places the custom is to let the tallis of the mitzvah down over their faces and hands, so that they cannot gaze at the people nor the people at them, neither at their faces nor their hands.

In these countries the custom is that the kohanim let the tallis down over their faces only, so that they cannot gaze, but their hands are outside the tallis, so that they themselves cannot gaze at their hands and come to distraction, and the people too let the tallis down over their faces^[46] so that they cannot gaze at the kohanim's hands.

This custom is more proper, that the kohanim's raised hands be uncovered and visible, and that the tallis not separate between their hands and the people, for this is the meaning of "Aharon raised his hands toward the people and blessed them," that nothing separate between him and the people.

When it was said that even an iron wall does not separate between Israel and their Father in heaven, as will be explained, that is only when there is a congregation being blessed by the kohanim in the synagogue, and then one outside the synagogue is also blessed with them. But after the fact this is not indispensable, for in a town of only kohanim all go up to the duchan, as will be explained (but the tallis over the people's faces is subordinate to their bodies like their other garments and does not separate).

Only gazing was forbidden, but plain seeing is permitted.

But the custom is to be careful:

Recording: Seifim 37–41

37. People behind the kohanim are not included in the blessing, for the Priestly Blessing is only face to face, as stated above.

But in front of them and at their sides, even an iron wall does not separate between Israel and their Father in heaven, as long as they turn their faces toward the kohanim.

The sides behind them are like behind them. For example, those standing at the eastern wall, where the Ark protrudes somewhat into the synagogue and the kohanim stand before it: even though those at the wall turn their faces toward the kohanim, they are not included in the blessing.

People in the fields, who are prevented, being busy with their work and unable to come to the synagogue, are included in the blessing even if they are behind the kohanim.

But anyone in the town who can come to the synagogue to receive the blessing face to face as the Torah requires, and does not come, shows that the blessing is not important enough to him to come to the synagogue for it, and therefore he is not included in the blessing if he is behind the kohanim^[47].

Therefore anyone in the town who can come to the synagogue to receive the blessing, even those standing in the synagogue courtyard unable to enter for lack of room: if they stand behind the eastern wall, they are not included in the blessing, for they can stand on the west side, opposite the kohanim's faces, or at the sides of the synagogue and turn their faces to the synagogue toward the kohanim.

Likewise those standing in the synagogue at the eastern wall are not prevented. Though nowadays each person buys a place in the synagogue and one cannot stand in another's place, they can still go to the kohanim's place, which is vacant, or stand in the middle of the synagogue (on the bimah, or on the western side of the synagogue, or in the synagogue courtyard on the west side, or at the sides of the synagogue if the Priestly Blessing can be heard there).

Some seek merit for them, saying that since the Ark is attached to the wall it is like the wall itself, as if the kohanim stand right by the wall, and they are like those at the kohanim's very sides, as long as they turn their faces toward the kohanim.

But people of good deeds take care to move away from the eastern wall and go somewhat to the west, until their faces are opposite the kohanim's faces or directly opposite their sides:

38. In a town or synagogue made up only of kohanim, if there are only ten, all go up to the duchan.

Whom do they bless? Their brothers in the fields.

Who answers amen after them? The women and children. (Though no one calls them "Kohanim" or prompts them, this does not matter, for the call and the prompting are not at all indispensable, as stated above. According to those who say a kohen who does not go up may call and prompt, here too the shaliach tzibbur who does not go up, even if confident his mind will not be confused, since he is a kohen and there are other kohanim, calls and prompts.)

If there are more than ten, those beyond ten go up and bless, and the ten answer amen after them (they should take care not to call "Kohanim" in the synagogue, so that these ten not transgress the positive commandment, for even if the caller intends only those beyond ten, who can tell who they are?).

If there is one Yisrael there, all the kohanim go up and bless, and this Yisrael answers after them, for even one Yisrael is fit to receive the blessing^[48], for the reason given above.

But kohanim, though they are blessed with Israel in the Priestly Blessing, are not significant to receive the blessing by themselves unless they are ten. Therefore when there are not ten of them receiving the blessing in the synagogue, all go up and bless their brothers in the fields.

So too the women and children, though included in the blessing, are not significant to receive the blessing by themselves:

39. While the kohanim bless, no pasuk should be said, for is there a servant being blessed on his master's behalf who does not listen and attend to the blessing his master gives him? Were they to say the pesukim they could not attend to the blessing. One should therefore be silent and attend to the blessing.

Nevertheless, now that the kohanim draw out their melodies at length, the custom is also to say pesukim during the drawing out of the melody.

But it is better not to say them.

Those who say them should do so while the prompter reads the word and draws it out in melody:

40. A kohen may not on his own add to the three pesukim of the Priestly Blessing, and if he adds he transgresses "do not add"^[49] if he said it with raised hands and with his face turned to the people (they therefore say "Look down, etc.," since they have already drawn in their hands and turned their faces).

But if he says these three pesukim several times a day, he does not transgress "do not add," for that applies only to adding to the mitzvah itself, not to doing the mitzvah twice:

41. Therefore a kohen who raised his hands and then went to another synagogue and found a congregation that had not reached the Priestly Blessing may raise his hands a second time and bless on this raising, even though he already fulfilled his obligation with the first, as stated above:

Recording: Seifim 42–49

42. A kohen who has not yet prayed and finds a congregation praying raises his hands, and the prayer does not hold him back^[50].

If he fears that going up to the duchan will pass the time of prayer, he should go outside the synagogue and pray, for if he is in the synagogue when "Kohanim" is called and does not go up, he transgresses a positive commandment.

But if they told him to go up or to wash his hands, he should not go out to pray but must go up, so as not to transgress the commandment, for prayer is rabbinic and gives way to a positive commandment of the Torah.

If he fears the time of Shema will pass, he should read it without its blessings.

If there is no time to read all of it, he should read the first pasuk, according to those who say only the first pasuk is from the Torah (or the first paragraph, according to those who say the first paragraph is from the Torah, as stated in siman 46):

43. Likewise a kohen standing in prayer who was told to go up to the duchan or to wash his hands must stop and go up, even if there are other kohanim.

If they did not tell him, he does not stop if there are other kohanim (though he is in the synagogue when "Kohanim" is called, he does not transgress, for the reason given above in seif 33).

If there are no other kohanim, he stops and goes up, so that the raising of the hands not be lost:

44. These are disqualified from raising the hands by rabbinic law: one with blemishes on his face or hands, for example if his hands are bent or crooked to their sides^[51], or if they are bohak-spotted, that is, speckled with fine dots.

Likewise if his face is spotted or crooked, he should not raise his hands, for the people gaze at him and come to distraction.

The same applies to one with blemishes on his feet, where they go up to the duchan without leggings, since the blemishes are exposed and people gaze at them.

But hidden blemishes do not disqualify from raising the hands, even though they disqualify from the Temple service.

Raising the hands was compared to the service only regarding standing, as it says: "to stand before Hashem, to serve Him and to bless in His Name," compared for standing and nothing else (for if the pasuk came only to teach that service is standing, it already says "to stand and serve," and Scripture repeated it to make it indispensable, as it says: "who stand there, etc."):

45. Likewise one whose saliva runs down his beard, or whose eyes drip tears, or who is blind even in one eye, should not raise his hands, for people gaze at him.

If he is familiar in his town^[52], meaning they are used to him and all know he has that blemish, whether on his face, hands or feet, he should raise his hands, even if blind in both eyes.

Whoever has stayed thirty days in the town with this blemish is called familiar in his town.

This is when it is his town where he lives, or he came to live there and stayed thirty days. Even if he did not come to settle and become a townsman, but came as a teacher, scribe or servant for a year or half a year, he is called familiar in his town after thirty days, because the townspeople regularly deal with him and look at him, and the eye becomes accustomed in thirty days, like the habit of speech explained in siman 114.

But if he goes casually to another town and stays thirty days, he is not called familiar in his town (until he stays twelve months), for the townspeople do not regularly deal with him:

46. If the custom of the place is for the kohanim to let the tallis down over their faces, even one with several blemishes on his face should raise his hands, since there is no concern for distraction.

But if that is not the custom and this one with a blemish wants to let down his tallis, it is forbidden, for since he differs from his fellows, they will come to gaze at him and be distracted.

Even if all the kohanim wanted to let down their tallis, it should not be permitted, for since the townspeople are not used to their letting down their tallis, when they do so now the people recognize it is because of the one with a blemish and come to gaze at him.

All the more so if he alone raises his hands and lets down his tallis against their custom, for it is evident that this is because of his blemish and they will come to gaze at him.

So too if the custom of the place is that the kohanim's hands are inside the tallis over their faces, even one with several blemishes on his hands should raise his hands.

Some say the same applies if the congregation's custom is to cover their faces with the tallis, that even one with several blemishes on his face and hands should raise his hands.

But this is not the custom:

47. If his hands were dyed with isatis or madder^[53], he should not raise his hands, for the people gaze at them, unless he is familiar in his town.

If most of the townspeople work at this, he should raise his hands even if not familiar in his town:

48. One who cannot pronounce the letters properly, for example who says alefs as ayins and ayins as alefs: though there is no ayin in the Priestly Blessing, when he says "Ya'er Hashem" it seems as if he says "ya'ar"^[54], since ayin and alef are the same for him.

Likewise one who says "sibboles" for "shibboles" and "shibboles" for "sibboles," or who reads ches as hei, and everything similar, should not raise his hands.

Unless all the people of his town read that way, as in these countries where nearly all cannot distinguish between ayin and alef; therefore this disqualification does not apply among us.

Some say that even in places where very many people do not distinguish between "shibboles" and "sibboles," they raise their hands (for the disqualification is not because he cannot say the letter properly, but because he brings the people to distraction, as they wonder at him when he changes the reading of the letters, and in places accustomed to this change there is no concern and they are not distracted from the blessing. According to this there is no concern if he reads ayins as alefs even if all the local people read properly, for since there is no ayin in the Priestly Blessing there is no concern of distraction. But the main view is the first, that the disqualification is because the meaning of the words of the blessing changes. It is permitted only where nearly all read so, for to them this is the meaning of the blessing):

49. A minor, even at thirteen years if he has not grown two hairs, should not raise his hands by himself, for it is no honor to the congregation^[55] to be subject to his blessing.

But together with adult kohanim, even if he is not thirteen, if he knows how to raise his hands he does so with them, to be trained in mitzvos.

He may bless on his raising of hands, as he blesses on other mitzvos from which he is exempt by Torah law and in which he is trained rabbinically.

Once he has two hairs he may raise his hands even by himself occasionally, but not regularly until his beard has filled out, because of the honor of the congregation, for it is not their honor that one whose beard has not filled out should regularly bless them alone.

Whoever has reached the age when a beard should fill out, namely twenty, is treated as if it has filled out, even if it has not, and he raises his hands even alone regularly.

Only raising his hands every day is called regular. But in these countries where the kohanim raise their hands only on festivals, even raising his hands at every festival is only occasional, and he may raise his hands alone even under twenty (except that he must check his hairs, so as not to come to a blessing in vain):

Recording: Seifim 50–52

50. A kohen who killed a person, even unintentionally, should not raise his hands.

As it says: "When you spread your hands I will hide My eyes from you; even if you pray at length I will not listen; your hands are full of blood^[56]."

Even if he repented, for it says: "even if you pray at length I will not listen, etc."

Some say that if he repented he raises his hands.

He was barred from raising the hands only while he remains in his rebellion.

One should be lenient with penitents, so as not to lock the door before them.

And this is the custom.

If people murmur about him that he sheds blood and remains in his rebellion, since the matter has not been established, he should raise his hands.

Likewise if he circumcised a child who died, he raises his hands, for perhaps the child's months had not been completed.

Even if it is known that the months were completed, since he intended a mitzvah he should not be disqualified from raising the hands.

Likewise if he pushed a pregnant woman and she miscarried, he raises his hands.

For one who kills the fetus is exempt, even if its months were completed:

51. A kohen who apostatized, even to the religion of the Ishmaelites who do not worship idols, (the Sages penalized him to be) profaned from his sanctity, and he does not raise his hands.

Nor does he read first in the Torah.

This is if he has not repented. But if he repented, even if he apostatized to idolatry and returned, he returns to his sanctity.

Other transgressions, apart from apostasy and bloodshed, even forbidden relations, do not bar the raising of hands even if he has not repented, as will be explained.

Therefore an uncircumcised kohen raises his hands, even if he deliberately did not circumcise himself.

Though an uncircumcised kohen is disqualified from the service, he is not to be disqualified from raising the hands because blessing was compared to service.

For it was compared only for standing, as stated above in seif 44.

Nevertheless, since blessing was compared to the service in part^[57], the Sages forbade one who is drunk to raise his hands, as the Torah forbade one who is drunk to serve in the Temple.

As it says: "Do not drink wine or strong drink, etc."

They based this prohibition on the juxtaposition of the passage of the blessing kohen with that of the nazir: just as a nazir is forbidden wine, so a blessing kohen is forbidden wine.

They gave the blessing kohen the leniencies of the nazir and the leniencies of one serving in the Temple^[58].

The leniencies of the nazir: just as a nazir is permitted other intoxicating drinks and is forbidden only what comes of the grapevine, and blemishes do not disqualify him, so blemishes do not disqualify a blessing kohen, and other intoxicating drinks do not bar him from raising his hands as with one serving in the Temple, even if he became so drunk he cannot speak before the king. For raising the hands is not like prayer, where one stands and speaks with the King, whereas in raising the hands he speaks to the people (as it says "Say to them"), unless he reached the drunkenness of Lot, when he is exempt from all mitzvos.

The leniencies of one serving in the Temple: just as he is permitted any wine and warned only about a revi'is, as it says "strong drink," wine sufficient to intoxicate, and even about a revi'is he is warned only if he drank it in the way of drunkenness, a revi'is at once, but if he paused or put a little water in it he is exempt, unlike a nazir; so a blessing kohen who drank a revi'is of wine in two sittings or put a little water in it is permitted. If he drank more than a revi'is, even diluted and even in several sittings, he should not raise his hands until he removes his wine from himself.

What dispels wine has been explained in siman 99.

Some forbid one who is drunk from raising the hands, even if he became drunk from other drinks or intoxicating foods.

Ideally it is forbidden to drink any intoxicating drink before raising the hands (and this is the custom).

They gave the leniencies of the nazir only regarding blemishes:

52. If he has none of the things that bar raising the hands, even if he is of evil deeds, a scoundrel, brazen, careless in mitzvos and all the people murmur about him, he raises his hands, for it is a positive commandment for every kohen to raise his hands, and we do not say to a wicked man, "Add wickedness (to your wickedness) and refrain from the mitzvos."

Do not wonder and say, "What use is this simple man's blessing?" For receiving the blessing does not depend on the kohanim but on the Holy One, blessed be He, as it says: "And I will bless them"^[59].

Even if people murmur about him for severe sins such as forbidden relations, and even if the rumor is known to be true, and even if he transgresses and does not return at all, he raises his hands (except for public desecration of Shabbos, who is like a non-Jew in every respect), for other transgressions do not bar raising the hands, only apostasy (as a penalty) and bloodshed (because of "your hands are full of blood"):

Recording: Seifim 53–54

53. When does this apply? When he transgresses mitzvos in which Yisrael and kohanim are equal. But if he transgresses mitzvos particular to kohanim, the Sages penalized him and disqualified him from all the distinctions of the priesthood. For example, a kohen who married a divorcee or chalutzah, or became impure for a dead person other than the seven relatives for whom it is a mitzvah^[60], does not raise his hands, and he is not treated with sanctity even to read first in the Torah.

Even if he divorced her or she died, he is disqualified until he vows, with the consent of the many, not to benefit from the women forbidden to him, for a vow made with the consent of the many cannot be annulled.

But if he does not vow with the consent of the many, perhaps he will go to a sage and ask to annul his vow, for his desire overpowers him in forbidden relations.

But one who became impure for a dead person need not vow; it is enough that he repents and accepts not to become impure for the dead again:

54. Some say that a kohen whose daughter committed adultery as a betrothed or even married woman, or who apostatized, since she presumably committed adultery, "she profanes her father"^[61], and one is no longer obliged to treat him with sanctity, to read first in the Torah and other distinctions of the priesthood.

But he still raises his hands, for other transgressions do not bar raising the hands even if they are his own, all the more so his daughter's (but the custom does not follow them, for "she profanes her father" was said only when she committed adultery before witnesses with warning and they testified before a Sanhedrin. Nowadays he is treated with sanctity in every respect):

Recording: Seif 55

55. A chalal, namely one born of a union forbidden to kohanim, a divorcee, a zonah or a chalalah, does not raise his hands, since he is not of the priesthood and is like a non-kohen in every respect, as stated in Even HaEzer siman 7 (therefore if he raises his hands, he transgresses a positive commandment, like a non-kohen who raised his hands).

Even a chalal by rabbinic law, such as one born of a chalutzah, does not raise his hands, though raising the hands is from the Torah and he transgresses a positive commandment if told to go up, for the Sages have the power to uproot a Torah matter by way of "sit and do nothing."

For this reason all those disqualified by rabbinic law do not go up even if told to, as stated above.

But those disqualified not because of a blemish in lineage should leave the synagogue before Retzei, so that people not say they are blemished in lineage, as stated there.

Nevertheless they are not obliged to leave the synagogue, for since the Sages barred them from raising the hands, they transgress nothing.

But kohanim who refrain from raising the hands because of custom^[62]: for example in places where the custom is that during the seven days of mourning he does not raise his hands, for he is not in a state of joy and one who blesses should be joyful and glad of heart, as we find with Yitzchak, who commanded that delicacies be made for him before he blessed; and in these countries, where the custom is that throughout mourning, up to twelve months for a father or mother and thirty days for other relatives, he does not raise his hands even if he is the only kohen, even on festivals, for he is not called joyful, being forbidden to attend a wedding celebration and the like; and likewise one who buries his dead on a festival, who is forbidden joy all the days of the festival though his mourning has not begun; and likewise an onen even on Yom Tov, when he is obliged in all the mitzvos, yet is not in a state of joy: all of these must leave the synagogue before the shaliach tzibbur calls "Kohanim," so as not to transgress the commandment, since by law they may raise their hands.

They should leave before Retzei, so that people not say they are blemished.

If they were told to go up or to wash their hands, they must go up if they were told before the end of the blessing of Avodah, so as not to transgress the commandment.

Therefore they should not be in the synagogue when the kohanim are told to wash their hands:

Recording: Seifim 56–58

56. Likewise an unmarried kohen who does not want to raise his hands, because one who lives without a wife lives without joy, must leave the synagogue before "Kohanim" is called, so that they not tell him to go up or wash his hands.

But the custom is that he raises his hands even though he is not married^[63] (nevertheless one who wishes not to raise his hands and to leave the synagogue is not protested, for he has on what to rely; but a married man whose wife is not with him raises his hands according to all):

57. The custom in all these countries is that raising of the hands is only on Yom Tov, for then people are in the joy of Yom Tov and "the good-hearted shall bless," unlike other days, even Shabbos, when they are preoccupied with their livelihood and their lost work and are not in a state of joy.

Even on Yom Tov the raising of the hands is only at the Musaf prayer^[64], for then they leave the synagogue, are glad of heart and rejoice in the joy of Yom Tov.

Yom Kippur, though it has no joy of food and drink, has raising of the hands like Yom Tov, for it has the joy of pardon, forgiveness and atonement, and the sanctity and honor of the day in fine garments.

For this reason some places raise their hands even at Shacharis.

Some also at Ne'ilah^[65], since it is close to leaving the synagogue, as is the reason on other festivals.

But a Yom Tov or Yom Kippur that falls on Shabbos should not by this reasoning lose the raising of hands because of the added sanctity of Shabbos. Yet some places have the custom not to raise their hands on a Yom Tov that falls on Shabbos, because the kohanim's custom is to immerse for raising the hands; they immerse on Erev Yom Tov and do not engage with their wives on Yom Tov, and when it falls on Shabbos they did not want to neglect the marital time and did not want to immerse in the morning, for a reason to be explained in siman 326 (but this reason does not apply to Yom Kippur that falls on Shabbos).

Nevertheless, if the night of Yom Tov falls midweek, which is the night of immersion, he should have relations and immerse on Yom Tov. But those who keep away from their wives on the night of Yom Tov and do not immerse on Erev Yom Tov are in complete error.

All these reasons serve to justify the custom, though they do not suffice to cancel a positive commandment of the Torah. Yet when "Kohanim" is not called, they transgress nothing.

Still, may the strength of the people of Eretz Yisrael and its surroundings be firm, who raise their hands every day as the Sages ordained, fulfil three positive commandments every day, and are not concerned about immersing.

At every Shacharis and Musaf with no raising of hands in these countries, the shaliach tzibbur says Our God, bless us, etc.^[66], even if he is a kohen, for a kohen was barred only from calling the kohanim and prompting them, for the reason given above. But to say "Kohanim, Your holy people" simply, with no call, is permitted outright (there is no concern that hearing him say "Kohanim, Your holy people" people will say he is not included among the kohanim but a son of a divorcee or chalutzah, for all know the text of the prayer is so; for a similar reason a kohen may call another kohen to the Torah, as stated in siman 135):

58. At these words the kohanim have the custom of turning their faces to the south and north: Yevarechecha, Veyishmerecha, Eilecha, Vichuneka, Eilecha, Lecha, Shalom. Since all these words are in the second person, they turn their faces to the south and north too, so that all be blessed^[67] (and at the word Shalom, since it is the end of the blessing and its essence, for the blessing of the Holy One, blessed be He, is peace, they therefore bless all with peace).

The custom is to draw out the end of these words, since each is the end of a blessing in itself.

It is right that those who say "Master of the world, I dreamed a dream, etc." say it while the kohanim draw out the melody at the end of the word at the end of the pasuk^[68], for that blessing has already ended from the kohanim's mouths and one need no longer listen to them. But while they say the words of the blessing one must listen and attend, and it is forbidden to say anything, as stated above.

Though the Sages permitted saying "Master of the world" about dreams because of the danger, lest his dream need a remedy, nevertheless since this can be remedied by saying it during the drawn-out melody at the end of the word, one should do so.

Though its remedy is only when said during the Priestly Blessing, and not after the blessing has ended from the kohanim's mouths, nevertheless as long as they draw out the melody of the last letter's sound, this word has not ended with respect to the effect of "Master of the world" (since the congregation has not yet answered amen), though it has ended with respect to no longer needing to listen to the kohanim, since he already listened to the start of the last letter's sound, and the drawn-out sound in melody need not be heard at all.

And though at the word Shalom they draw out the melody before saying the mem of Shalom, and if one then says "Master of the world" and finishes with the kohanim he does not hear the mem of Shalom properly, in silence and with attention, nevertheless at the words Veyishmerecha and Vichuneka, where it can be arranged that the last letter too is heard, they do so.

Nevertheless, though they say "Master of the world" while the kohanim draw out the melody at the end of the pasuk, the prompter should not say it, even if he is not the shaliach tzibbur, for even answering amen is forbidden because of confusion, and needless to say the shaliach tzibbur should not say it, since it is an interruption in the prayer:

Recording: Seifim 59–60

59. Every kohen should do something once a year to establish himself in the priesthood^[69], such as taking gifts, if he cannot raise his hands for some unavoidable reason, for example if he teaches his students when the congregation gathers at the synagogue, or he has an intestinal illness and cannot hold himself until the end of the Priestly Blessing:

60. It is forbidden to make use of a kohen, even nowadays, and it is like misusing holy property, for it says: "And you shall sanctify him, for he offers the bread of your God"^[70].

Even now, when we have no offerings, he remains in his sanctity.

If the kohen forgoes his honor, it is permitted, for the priesthood is his and he may forgo his honor and give a Yisrael permission to make use of him.

Some say he cannot give permission to be used unless he has some benefit, such as payment, or even for free to a distinguished person whom he wishes to serve and enjoys having the merit of serving a holy person. But if he has no benefit at all he cannot forgo it, as it says: "And you shall sanctify him," and the Sages expounded: sanctify him against his will. (The main view is the first, for he can give a Yisrael permission to read and bless before him even though he has no benefit from it, as stated in simanim 135 and 201. "And you shall sanctify him" against his will applies only to matters depending on the kohanim's sanctity, that he may not profane his sanctity by marrying a divorcee and the like, for the kohanim's sanctity was not given to them for bodily benefit, just as Israel's sanctity was not given for bodily benefit, for mitzvos were not given for enjoyment. Rather it is a King's decree upon them to be holy, since they were chosen to serve the holy King, as it says "Be holy, for I am holy," etc., and "He shall be holy, for holy, etc." It is therefore not in their power to forgo it. But the honor of the priesthood was given to them for their benefit, to go up first to the Torah, to take a fine portion first, and to be given precedence in every holy matter. This honor is bodily benefit, and it is therefore in their power to forgo their honor and give it to a Yisrael if they wish, for a man's will is his honor):

Notes

1. Every day: The Torah's commandment applies daily. In Eretz Yisrael and its surroundings the kohanim bless every day; in these countries they do so only on Yom Tov, and the reasons for this custom are given below in seif 57, where the Alter Rebbe says, "may the people of Eretz Yisrael be strengthened" for doing it. The Rebbe cites the opening of this siman and seif 57 for the daily blessing (Likkutei Sichos vol. 39, Hosafos, notes 67–69). The Rebbe adds there that the Alter Rebbe wished to institute the raising of the hands every day outside Eretz Yisrael as well, and it was not accepted (Likkutei Sichos vol. 18, p. 448).

2. Raising of the hands (נשיאת כפים): Birkas Kohanim, the priestly blessing given with raised hands, named after the verse "Aharon raised his hands." The Gemara derives it by comparing "So shall you bless" here with "Aharon raised his hands toward the people and blessed them" (Sotah 38a).

3. One time in the day: This is why one who has already gone up once does not transgress by not going up again (seif 4).

4. Ne'ilah (נעילה): Chabad practice differs here: there is no raising of the hands at Ne'ilah, and so it is printed: "ואין נ"כ" (Hayom Yom, 10 Tishrei). The Rebbe writes that he clearly heard this directive from the Previous Rebbe, for printing in the collection of Chabad customs for the Ten Days of Teshuvah, and that the Previous Rebbe cited an actual practice from Lubavitch; the different conduct in the year the questioner asked about was a directive for that time only (Igros Kodesh vol. 18, letter 6572). The reasons for both practices are explained in the commentaries on the Shulchan Aruch (vol. 20, letter 7698), and the Alter Rebbe mentions both below in seif 57. For Eretz Yisrael the Rebbe directed that it be clarified with Anash there, since in such matters there is surely a tradition from father to son, and actual practice carries more weight than a ruling in a book (vol. 16, letter 5895; vol. 18, letter 6762).

5. Every prayer: Every prayer at which the hands are raised. The Mishnah's list reads "Shacharis and Musaf, Minchah and Ne'ilah" (Taanis 26b). The details are in Siman 129.

6. Drunkenness: On an ordinary day drunkenness is common by Minchah, since the meal has already been eaten, and a kohen who has drunk wine may not raise his hands (Taanis 26b).

7. Fewer than ten: Mishnah, Megillah 23b.

8. A commandment in its own right: Had the raising of the hands been part of the prayer, it would be enough that the chazzan began with ten. Since it is its own commandment, ten must be present when the blessing itself begins; it is then like Kaddish and Kedushah begun with ten, which are completed if most remain (Siman 55:3).

9. That is, the kohanim: This is the view of R. Yishmael: "the kohanim bless Israel, and the Holy One, blessed be He, blesses the kohanim." R. Akiva reads "and I will bless them" as referring to Israel (Chullin 49a). Rashi on the verse gives both (Bamidbar 6:27).

10. In the singular: Since the verse blesses in the singular, even one person is fit to receive the blessing; a majority is not required.

11. A prohibition derived from a positive commandment (לאו הבא מכלל עשה): A prohibition not written as a "do not," only inferred from a positive command; it has the status of a positive commandment. The source is Rashi: "'So shall you bless': you, and not non-kohanim" (Kesubos 24b).

12. Three positive commandments: R. Yehoshua ben Levi: "Any kohen who does not go up to the duchan transgresses three positive commandments" (Sotah 38b). The Rebbe writes that this subject has "two aspects, one commandment and three commandments," cites this seif and seif 57, and adds that "the wording there needs some reconciling" (Igros Kodesh vol. 22, letter 8637): here it says "one positive commandment" and "as one who transgresses" three, while there it says "they fulfill three positive commandments."

13. When you say to them: According to the Targum the obligation arises when they are told, so he is obligated only once he has been called (Targum Onkelos, Bamidbar 6:23).

14. Avodah: The blessing of Retzei. "Any kohen who does not go up at Avodah may no longer go up"; Rashi: he must go up before the chazzan finishes Retzei. It is learned from "Aharon raised his hands... and he descended from performing the sin offering" (Sotah 38b).

15. "Sit and do nothing" (שב ואל תעשה): The Sages may instruct a person not to act, even when a Torah commandment then goes unfulfilled, since this "is not uprooting" (Yevamos 90b). So a kohen who did not move his feet, whom the Sages withheld, does not transgress; but he should not bring this about in the first place.

16. Recite the blessing: Even over a Rabbinic commandment one says "and has commanded us": "Where did He command us? R. Avya said: from 'do not turn aside'" (Shabbos 23a).

17. While the chazzan calls: The obligation depends on being in the synagogue at the call (seif 3).

18. Sons of a divorcee or a chalutzah: Such a son is a chalal, disqualified from the priesthood. Of a kohen who does not go up Rav says, "we suspect that he is the son of a divorcee or a chalutzah"; the Gemara limits this to one who does not go up even occasionally (Sotah 38b).

19. The power to uproot: See seif 3.

20. Son of a divorcee: They feared people would say the kohen who sat down was disqualified, and that this is why he left the duchan. The son of a divorcee or chalutzah is a chalal; see above, seif 5. This is one of the ordinances of Rabban Yochanan ben Zakkai (Rosh Hashanah 31b; Sotah 40a).

21. Leggings (בתי שוקיים): long stockings covering the lower leg.

22. Sanctifying of the hands: the washing of hands and feet from the laver that the kohanim did before the service in the Temple.

23. Doubt about a blessing: In a doubt whether a blessing is required, it is not said, so as not to come to a blessing in vain.

24. Firstborn of the womb: firstborn to the mother. A firstborn only to his father is a firstborn only for inheritance.

25. The Rebbe explains this in a letter (Igros Kodesh vol. 18, letter 6748), answering a rav who asked how we know that when the service was with the firstborn it applied also to a firstborn only to his father.

26. For the sake of peace: matters the Sages set to prevent strife, such as the order of reading in the Torah.

27. Avodah: the blessing of Retzei in the prayer, before Modim.

28. That is, the congregation answers one amen, both to the blessing of the shaliach tzibbur and to the prayer of the kohanim.

29. Hence "Say to them" is plural, and a single kohen is not included in the call. As explained in seif 3, the obligation depends on the call.

30. The request "Our God and God of our fathers, bless us with the threefold blessing," which the shaliach tzibbur says in the repetition before Sim Shalom.

31. Confusion (טירוף): disturbance of the mind. Had one blessed and the others answered, they would be confused by the answering.

32. Ark: The main point is that they face the people, not where the Ark or the shaliach tzibbur stands.

33. Parting the fingers "is only a custom," and the responsa of the Geonim say it has no basis at all in the Talmud, as the Rebbe writes, citing this seif (Igros Kodesh vol. 1, letter 15). He therefore writes there that even one who cannot part his fingers at all raises his hands; see below, seif 44.

34. The prompter says each word and the kohanim repeat it, so that they not err. With this the Alter Rebbe explains why "Say to them" is written after "So shall you bless."

35. That is, raising the hands was compared to service in the Temple only regarding standing; see below, seif 44.

36. That is, the kohanim finish their prayer together with the shaliach tzibbur, and one amen is answered to both.

37. Rashi (Sotah 39b) implies the kohanim turn when the last amen has ended, before Sim Shalom begins; the Gemara there says they may not until he begins. The Rebbe discusses this (vol. 9, letter 2710).

38. That is, the turn is always toward the right side of the one turning, whether toward the people or back toward the Ark.

39. Two levels: the kohanim wait for the whole congregation, who are obliged to hear the blessing from them; for the prompter most of the congregation is enough, since he speaks only to the kohanim.

40. When he answers amen with concentration, his mind leaves the prayer. Now that they pray from a siddur, the concern is reduced.

41. One person finishes in place of the shaliach tzibbur, so he must be like one who prayed himself. One who hears is like one who answers: one who hears from the one praying with concentration is as if he said it himself.

42. A shaliach tzibbur who leaves his place in the middle of the prayer makes an interruption, so this was permitted only when there is no other kohen.

43. They said it and they said it: since the prohibition is rabbinic, the Sages who forbade it permitted it here.

44. This is expounded from "Say to them": the one speaking to them is not one of them. The end of the seif brings the opposite exposition, "that the saying be from among themselves."

45. Asked whether to have in mind in the Priestly Blessing one who has passed away, the Rebbe answered "it does not seem so to me," unlike saying Tehillim (vol. 5, letter 1231).

46. We know the conduct during the Priestly Blessing from the Alter Rebbe, who took the Tzemach Tzedek, before his wedding, under his tallis for the raising of the hands (Hayom Yom, 15 Tishrei). "Mighty One on high" is said after answering amen, while the tallis is still over the face (Hayom Yom, 7 Sivan).

47. One who can stand before the kohanim and does not shows the blessing is not important to him, and so he loses it, while one who is prevented does not.

48. The ten are a congregation for the blessing and answering amen. So ten receivers are needed, or one Yisrael, since the blessing is in the singular, as stated in seif 1.

49. Do not add (בל תוסיף): the prohibition of adding to the Torah's mitzvos. It applies only within the mitzvah itself, while the hands are spread.

50. Prayer is rabbinic, while raising the hands is a positive commandment of the Torah, so it comes first.

51. The Alter Rebbe brings only Rashi's explanation here, not the Ran's. The Rebbe explains there is no practical dispute, since both of the Ran's explanations fall within the crookedness in Rashi. A kohen who cannot hold his fingers parted, though he differs from his fellows, raises his hands, for not every difference disqualifies (vol. 1, letter 15).

52. Familiar in his town (דש בעירו): one the townspeople are used to, so his blemish does not draw their eyes; the whole reason is distraction.

53. Isatis and madder: dyes, blue and red. This is common among dyers.

54. The disqualification is because the meaning of the blessing changes: "ya'er" (shine) is heard as "ya'ar" (forest), a different root.

55. These limits concern the honor of the congregation, not the mitzvah itself.

56. The pasuk is in Yeshayahu 1:15, and from it they learned that one whose hands are stained with blood should not raise his hands.

57. Blessing was compared to the service only regarding standing; but the Sages forbade wine because of this partial likeness.

58. The Sages were lenient with a blessing kohen in two ways: from the nazir, that blemishes and other drinks do not disqualify; and from one serving in the Temple, that a little wine does not disqualify.

59. The blessing comes from Hashem and the kohen only carries out a mission, so his wickedness does not hold it back.

60. Seven relatives: those for whom a kohen becomes impure: father, mother, son, daughter, brother, sister and wife.

61. The phrase is from Vayikra 21:9. It applies when a court is functioning, as stated at the end of the seif.

62. Unlike those disqualified by rabbinic law, who transgress nothing, these kohanim may by law go up, and so they must leave so as not to transgress the commandment.

63. The custom of Anash is to begin wearing a tallis only after marriage (vol. 10, letter 3356). To a young man who asked about wearing a large tallis before marriage, the Rebbe answered that one follows the custom of the surroundings, "but it is obvious that raising the hands must be with a tallis" (vol. 12, letter 4261).

64. On Simchas Torah the custom is to raise the hands at Shacharis (Hayom Yom, 23 Tishrei).

65. This is the practice not followed among us; see above, seif 1, and the note there.

66. In Sefer HaMinhagim (the repetition and the Priestly Blessing): the shaliach tzibbur inclines his head at the words of the blessing, to the right in the first pasuk, to the left in the second, forward in the third, right at "Veyasem," left at "Lecha," and forward at "Shalom." The congregation answers amen after each pasuk. The Rebbeim would face the shaliach tzibbur at this time.

67. Hayom Yom gives the conduct of the one blessed: at "Yevarechecha" his head is in the middle, at "Hashem" he turns his head to his right, the left of the one blessing, at "Veyishmerecha" in the middle, at "Ya'er" to his left, the right of the one blessing, etc., and at "Shalom" in the middle (Hayom Yom, 7 Sivan). On turning the face in Eretz Yisrael, the Rebbe directed that the custom of Anash there be clarified, for they surely have a tradition from the first Chabad Chassidim (vol. 13, letter 4544).

68. Here it speaks of saying it at the end of each pasuk (Veyishmerecha, Vichuneka, Shalom). In Hayom Yom the order is in the last pasuk: at the melody of "Veyasem," Master of the world ... the Tzaddik; at "Lecha," and if ... Elisha; at "Shalom," and as ... for good; and when they say "Shalom," and guard me, favor me and accept me. The main law is as the Alter Rebbe writes here: "Master of the world" only while the kohanim sing, but when they say the words one must listen (Hayom Yom, 7 Sivan).

69. A kohen who does not go up to the duchan should do something else once a year, so that people not suspect he is not a kohen.

70. And you shall sanctify him: Vayikra 21:8. From here comes the honor of a kohen even nowadays: to open first, to bless first, and to take a fine portion.