Mishneh Torah — Prayer & Priestly Blessing הִלְכוֹת תְּפִלָּה וּבִרְכַּת כֹּהֲנִים, Chapter 14

בְּשַׁחֲרִית בְּמוּסָף וּבִנְעִילה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם. אֲבָל בְּמִנְחָה אֵין נְשִׂיאַת כַּפַּיִם. מִפְּנֵי שֶׁבְּמִנְחָה כְּבָר סָעֲדוּ כָּל הָעָם וְשֶׁמָּא שָׁתוּ הַכֹּהֲנִים יַיִן וְשִׁכּוֹר אָסוּר בִּנְשִׂיאַת כַּפַּיִם. וַאֲפִלּוּ בְּיוֹם תַּעֲנִית אֵין נוֹשְׂאִין כַּפֵּיהֶן בְּמִנְחָה גְּזֵרָה מִנְחַת תַּעֲנִית מִפְּנֵי מִנְחַת כָּל יוֹם:

In the morning, Musaf, and Ne'ilah services, (Positive Commandment 26), the Rambam writes that the mitzvah is for the priests to bless the people "every day." The Sages extended the scope of the requirement and obligated the priests to bless the people in all the above services (Ta'anit 26b).The Ramah (Orach Chayim 128:44) writes:It is customary in these countries to recite the priestly blessing only on holidays, when people are in festive and joyous spirits...In contrast, on other days - even on Sabbaths - [the priests] are disturbed, worrying about earning a livelihood and the delay of work.Even on holidays, the priestly blessing is recited only in the Musaf service, directly before the people leave the synagogue and rejoice in the holiday festivities.The Ramah's decision is based on the view that the priestly blessings must be recited with feelings of joy and goodwill, and if those feelings cannot be aroused (see Zohar III 147a), it is proper that the blessing not be recited. Though the Ashkenazic community follows his view, in Egypt and in Eretz Yisrael the priests have always fulfilled the mitzvah of blessing the people every day. Many Ashkenazic authorities, among them Rav Shneur Zalman of Liadi and Rav Shlomo Kluger, desired to introduce this practice in the Ashkenazic community. However, they were not successful in doing so. the priests states, in the name of the Sefer HaCharedim, that just as it is a mitzvah for the priests to bless the people, it is a mitzvah for the people to be blessed. The Hafla'ah (Ketubot 24b) draws a parallel to the mitzvah of Yibbum which is incumbent on both the man and woman involved. recite (loc. cit.) and Sefer HaChinuch (Mitzvah 278) include this as one of the Torah's 613 mitzvot. the priestly blessing. as "recite the priestly blessing" is not literal. The words actually mean "raise their hands," referring to the way the priests hold their hands while reciting these blessings, as mentioned in Halachah 3. They do not recite the priestly blessing in the Minchah service, because, by the time of the Minchah service, all the people have eaten. The possibility exists that the priests would have drunken wine, and it is forbidden to recite the priestly blessing while intoxicated., loc. cit.).Even on a fast day, the priestly blessings are not recited during the Minchah service. This decree [was instituted,] lest [people fail to differentiate between] the Minchah service of a fast day and the Minchah service of an ordinary day. (loc. cit.) records a difference of opinion on this question among the Sages. All the Sages agree that the priestly blessing is not recited during an ordinary Minchah. However, Rabbi Meir requires the priestly blessing to be recited on a fast day. On the other hand, Rabbi Yosse follows the view quoted by the Rambam. His position is accepted by the other Halachic authorities as well.

בַּמֶּה דְּבָרִים אֲמוּרִים בְּתַעֲנִיּוֹת שֶׁמִּתְפַּלְּלִין בּוֹ מִנְחָה וּנְעִילָה כְּגוֹן צוֹם כִּפּוּר וְתַעֲנִית צִבּוּר. אֲבָל תַּעֲנִית שֶׁאֵין בּוֹ נְעִילָה כְּגוֹן תִּשְׁעָה בְּאָב וְשִׁבְעָה עָשָׂר בְּתַמּוּז הוֹאִיל וּתְפִלַּת מִנְחָה שֶׁלָּהֶם סָמוּךְ לִשְׁקִיעַת הַחַמָּה הֲרֵי נִרְאֵית כִּנְעִילָה וְאֵינָהּ מִתְחַלֶּפֶת בְּמִנְחָה שֶׁל כָּל יוֹם. וּלְפִיכָךְ יֵשׁ בָּהּ נְשִׂיאַת כַּפַּיִם. וְכֹהֵן שֶׁעָבַר וְעָלָה לַדּוּכָן בְּמִנְחָה שֶׁל יוֹם הַכִּפּוּרִים הוֹאִיל וְהַדָּבָר יָדוּעַ שֶׁאֵין שָׁם שִׁכְרוּת הֲרֵי זֶה נוֹשֵׂא כַּפָּיו וְאֵין מוֹרִידִין אוֹתוֹ מִפְּנֵי הַחֲשָׁד שֶׁלֹּא יֹאמְרוּ פָּסוּל הָיָה לְפִיכָךְ הוֹרִידוּהוּ:

When does the above apply? On fast days when both Minchah and Ne'ilah are recited - i.e., Yom Kippur and communal fasts [declared because of distress]. 1:4-7 and Hilchot Ta'aniot, Chapter 2, which describe the situations which warrant the declaration of a communal fast. However, on a fast day on which Ne'ilah is not recited prayer on these days alone (Beit Yosef, Orach Chayim 579). - e.g., Tish'ah B'Av or the seventeenth of Tammuz - since the Minchah service is recited close to sunset, it resembles Ne'ilah prayer is such that one completes it close to sunset." and will not be confused with an ordinary Minchah service. (Tosafot, Ta'anit, loc. cit.). Therefore, the priestly blessing is recited during it. should recite the blessing in his repetition of the Shemoneh Esreh.If a priest transgressed and ascended to the platform during the Minchah service of Yom Kippur, since it is known that there is no possibility of drunkenness on that day, he may recite the priestly blessing, recites the priestly blessings in his repetition of the Shemoneh Esreh during these days (Hagahot Ma'amoniot). and he is not required to descend because of the suspicion [that might be aroused], so that people do not say, "He is of blemished lineage. Therefore, they forced him to descend."

כֵּיצַד הִיא נְשִׂיאַת כַּפַּיִם בַּגְּבוּלִין. בְּעֵת שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לַעֲבוֹדָה כְּשֶׁיֹּאמַר רְצֵה כָּל הַכֹּהֲנִים הָעוֹמְדִים בְּבֵית הַכְּנֶסֶת נֶעֱקָרִין מִמְּקוֹמָן וְהוֹלְכִין וְעוֹלִין לַדּוּכָן וְעוֹמְדִים שָׁם פְּנֵיהֶם לַהֵיכָל וַאֲחוֹרֵיהֶם כְּלַפֵּי הָעָם וְאֶצְבְּעוֹתֵיהֶם כְּפוּפוֹת לְתוֹךְ כַּפֵּיהֶם עַד שֶׁיַּשְׁלִים שְׁלִיחַ צִבּוּר הַהוֹדָאָה וּמַחְזִירִין פְּנֵיהֶם כְּלַפֵּי הָעָם וּפוֹשְׁטִין אֶצְבְּעוֹתֵיהֶן וּמַגְבִּיהִין יְדֵיהֶם כְּנֶגֶד כִּתְפֵיהֶם וּמַתְחִילִין (במדבר ו כד) ״יְבָרֶכְךָ״. וּשְׁלִיחַ צִבּוּר מַקְרֵא אוֹתָם מִלָּה מִלָּה וְהֵם עוֹנִין שֶׁנֶּאֱמַר (במדבר ו כג) ״אָמוֹר לָהֶם״ עַד שֶׁיֹּאמַר. כְּשֶׁמַּשְׁלִימִין פָּסוּק רִאשׁוֹן כָּל הָעָם עוֹנִין אָמֵן. וְחוֹזֵר שְׁלִיחַ צִבּוּר וּמַקְרֵא אוֹתָן פָּסוּק שֵׁנִי מִלָּה מִלָּה וְהֵם עוֹנִים עַד שֶׁמַּשְׁלִימִין פָּסוּק שֵׁנִי וְכָל הָעָם עוֹנִין אָמֵן. וְכֵן בְּפָסוּק שְׁלִישִׁי:

How is the priestly blessing recited outside the Temple? When the leader of the congregation reaches the blessing R'tzey, when he recites the word R'tzey all the priests in the synagogue leave their places, 38b states: "Any priest who does not ascend during the blessing R'tzey may not ascend afterwards. Later, the Talmud qualifies this statement to mean that a priest must leave his place in the synagogue during the blessing R'tzey. proceed forward, and ascend the duchan. refers to the steps before the heichal. (See the Rambam's Commentary on the Mishnah, Berachot 5:4.) This term has become associated with the recitation of the priestly blessing to the extent that reciting the blessing is often popularly referred to as duchaning.In a synagogue where there are no steps before the ark, the priests still recite the blessings while standing before the ark.They stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, explains that the priests are not required to close their hands. The Rambam is merely clarifying that, at this point, they are not obligated to spread their hands, as they do when they bless the people. until the leader of the congregation completes the blessing Modim., as the preface to the blessing praising God for granting peace to our people. [Then,] they turn their faces to the people, spread out their fingers, comments that the Divine Presence peeks through the windows between the priests' fingers. In particular, the Sages note that the word "the windows" (החרכים) can be broken up as follows: ה חרכים - "five windows," alluding to the unique manner in which the priests hold their hands while reciting the priestly blessing. lift up their hands 38a derives the obligation of the priests to raise their hands from Leviticus 9:22: "Aharon lifted his hands toward the people and blessed them." shoulder high, and begin reciting, Y'varechecha.... explains that the priests recite Y'varechecha - the first word of the priestly blessings - directly after concluding the blessing (see Halachah 12) recited before blessing the people, without being prompted by the reader. They take the initiative, so that an interruption is not made between the recitation of the blessing before the performance of a mitzvah and its actual performance.Study of the Rambam's Commentary on the Mishnah (Berachot, loc. cit.) shows that the Rambam himself had questions about this matter. In the first manuscripts, the Rambam writes that "the leader of the congregation recites Y'varechecha, and the priests read after him." This is also the reading in the popularly published edition of that text. However, in the later manuscripts of the Commentary on the Mishnah (see Rav Kapach's edition of that text), the Rambam changes his mind and states that the priests begin reciting y'varechecha.In his Beit Yosef (Orach Chayim 128), Rav Yosef Karo mentions these different views, and in his Shulchan Aruch (128:13) rules that the priests begin on their own initiative. The Ramah differs and states that it is Ashkenazic practice that this word is also recited in response to the chazan.The leader of the congregation reads [the blessing] to them, word for word, and they respond after him [as can be inferred on the verse below. from Numbers 6:23: "This is how you should bless the children of Israel:] 'Say to them...;’” [i.e., the priests do not bless until one] "says to).When [the priests] conclude the first verse, all the people answer "Amen." - The Kiryat Sefer states that responding "Amen" to the priestly blessings is an obligation from the Torah.Note the difference between this law and the ruling when the chazan recites the priestly blessings in the absence of any priests (Chapter 15, Halachah 10). Note also the contrast to the people's response to the priestly blessings in the Temple, (Halachah 9).The leader of the congregation reads [the priests] the second verse, word for word, and they respond after him until they complete the second verse. - The Ramah (loc. cit.:45) mentions the custom of the priests chanting during the recitation of the blessings. This practice is followed only on holidays. In Eretz Yisrael, the priests do not chant when the priestly blessing is recited on other days.The people respond "Amen." The same applies regarding the third verse. - Berachot 55b states that a person who has a dream which requires explanation should stand before the priests when they bless the people. Accordingly, it is customary to recite a prayer regarding dreams during the priestly blessing. (See Shulchan Aruch loc. cit.; 130:1 and commentaries.) them."When [the priests] conclude the first verse, all the people answer "Amen." The leader of the congregation reads [the priests] the second verse, word for word, and they respond after him until they complete the second verse. The people respond "Amen." The same applies regarding the third verse.

כְּשֶׁיַּשְׁלִימוּ הַכֹּהֲנִים שְׁלֹשָׁה פְּסוּקִים מַתְחִיל שְׁלִיחַ צִבּוּר בְּרָכָה אַחֲרוֹנָה שֶׁל תְּפִלָּה שֶׁהִיא שִׂים שָׁלוֹם וְהַכֹּהֲנִים מַחְזִירִין פְּנֵיהֶם כְּלַפֵּי הַקֹּדֶשׁ וְקוֹפְצִין אֶצְבְּעוֹתֵיהֶן וְעוֹמְדִין שָׁם בַּדּוּכָן עַד שֶׁיִּגְמֹר הַבְּרָכָה וְחוֹזְרִין לִמְקוֹמָן:

When the priests conclude the recitation of [these] three verses, the leader of the congregation begins the final blessing of the Shemoneh Esreh, Sim shalom. begin the blessing requesting peace, alluding to Psalms 29:11: "God will bless His people with peace" (Megillah 18a). The priests turn their faces to the ark and close their fingers. 128:16). At this time, they recite a short prayer, as mentioned in Halachah 12. They remain standing on the duchan until the leader of the congregation concludes the blessing, [and then] return to their places.

אֵין הַמַּקְרֵא רַשַּׁאי (לְהַקְרוֹת לַכֹּהֲנִים) עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. וְאֵין הַכֹּהֲנִים רַשָּׁאִין לְהַתְחִיל בַּבְּרָכָה עַד שֶׁיִּכְלֶה הַדִּבּוּר מִפִּי הַמַּקְרֵא. וְאֵין הַצִּבּוּר עוֹנִין אָמֵן עַד שֶׁתִּכְלֶה הַבְּרָכָה מִפִּי הַכֹּהֲנִים. וְאֵין הַכֹּהֲנִים מַתְחִילִין בִּבְרָכָה אַחֶרֶת עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר. וְאֵין שְׁלִיחַ צִבּוּר רַשַּׁאי לַעֲנוֹת אָמֵן אַחַר הַכֹּהֲנִים כִּשְׁאָר הָעָם שֶׁמָּא תִּטָּרֵף דַּעְתּוֹ וְלֹא יֵדַע אֵיזוֹ בְּרָכָה מַקְרֵא אוֹתָן, אִם פָּסוּק שֵׁנִי אוֹ פָּסוּק שְׁלִישִׁי:

The person who calls the priests (Orach Chayim 128) states that the obligation to bless the people is not incumbent upon the priests until someone requests that they do so. is not permitted to call to the priests until the Amen of the community is no longer heard., which reads לכהנים. Other texts read כהנים. This version translates as "The person who calls the priests is not permitted to call out, 'Kohanim'..."These textual differences reflect a difference of interpretation. The standard text relates that the chazan should not begin reading the blessing to the priests until one no longer hears the Amen which the congregation recited in response to the blessing recited by the priests (Halachah 12) before blessing the people.According to the texts which read כהנים, the halachah teaches us that the chazan should not call the priests until the Amen recited by the congregation in response to the blessing Modim can no longer be heard. Both opinions are accepted as halachah by the Shulchan Aruch and commentaries (Orach Chayim 128:18). The priests are not permitted to begin reciting the blessing until the statement of the person who calls the priests or Kohanim, according to the respective interpretations. is no longer heard.The congregation should not respond "Amen" until the blessing of the priests is no longer heard. The priests may not begin another blessing until the Amen of the community is no longer heard.The leader of the congregation is not allowed to recite Amen to the priests' blessings like the rest of the people, lest he become confused and not realize which blessing to recite to them, whether the second blessing or the third blessing.. Nevertheless, he should not recite "Amen," because he may become confused and begin reading the wrong blessing to the priests.Note that in Chapter 15, Halachah 10, the Rambam writes that if the chazan is the only priest present in a community, he should not bless the people, lest he become confused and err in his prayers. However, if he is sure that he will not make a mistake, he may bless the people. In the present halachah, the Rambam does not make such an allowance.Perhaps the difference is that in Chapter 15, there is the possibility that the recitation of the priestly blessing will be nullified entirely. Hence, greater leniency is shown. In this halachah, the congregation as a whole will not suffer if the chazan does not respond "Amen" to the priests' blessings. Though the Shulchan Aruch (loc. cit. 128:19) quotes the Rambam's decision, Shulchan Aruch HaRav (128:31) and the Mishnah Berurah (128:71) state that particularly at present, when the blessings are recited from a siddur, the chazan should respond Amen.

אֵין הַכֹּהֲנִים רַשָּׁאִין לְהַחֲזִיר פְּנֵיהֶם מִן הַצִּבּוּר עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם. וְאֵין הַכֹּהֲנִים רַשָּׁאִין לֵעָקֵר מִמְּקוֹמָן עַד שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם. וְאֵין רַשָּׁאִין לָכֹף קִשְׁרֵי אֶצְבְּעוֹתֵיהֶם עַד שֶׁיַּחֲזִירוּ פְּנֵיהֶם מִן הַצִּבּוּר. וּמִתַּקָּנוֹת [ עֶזְרָא] שֶׁלֹּא יַעֲלוּ הַכֹּהֲנִים לַדּוּכָן בְּסַנְדְּלֵיהֶן אֶלָּא עוֹמְדִין יְחֵפִין:

The priests are not permitted to turn their faces away from the congregation until the leader of the congregation begins [the blessing] Sim shalom. Neither may the priests leave their placesuntil the leader of the congregation concludes [the blessing] Sim shalom - nor should the priests speak among themselves. until the leader of the congregation concludes [the blessing] Sim shalom, nor may they close their fingers until they turn their faces from the community. 39b. However, the Rambam changes from the order in which these statements are found in the Talmud. Interestingly, the three statements are also quoted by the Shulchan Aruch (Orach Chayim 128:16) in still a different order.One of the measures ordained by Ezra. The commentaries maintain that the text is in error, noting that Sotah 40a ascribes this decree to Rabbi Yochanan ben Zakkai. is that the priests should not ascend to the duchan wearing sandals., loc. cit.). Rather, they should stand barefoot. (loc. cit.), and appears to have been added to negate the view of certain authorities, who allow a priest to recite the priestly blessings wearing boots. Nevertheless, even the Rambam allows the priests to wear socks (Rav Kapach). (See Shulchan Aruch and Ramah, loc. cit. and 128:5.)

כְּשֶׁיִּהְיוּ הַכֹּהֲנִים מְבָרְכִין אֶת הָעָם לֹא יַבִּיטוּ בָּעָם וְלֹא יַסִּיחוּ דַּעְתָּן אֶלָּא יִהְיוּ עֵינֵיהֶם כְּנֶגֶד הָאָרֶץ כְּעוֹמֵד בִּתְפִלָּה. וְאֵין אָדָם רַשַּׁאי לְהִסְתַּכֵּל בִּפְנֵי הַכֹּהֲנִים בְּשָׁעָה שֶׁהֵן מְבָרְכִין אֶת הָעָם כְּדֵי שֶׁלֹּא יַסִּיחוּ דַּעְתָּם. אֶלָּא כָּל הָעָם מִתְכַּוְּנִין לִשְׁמֹעַ הַבְּרָכָה וּמְכַוְּנִים פְּנֵיהֶם כְּנֶגֶד פְּנֵי הַכֹּהֲנִים וְאֵינָם מַבִּיטִים בִּפְנֵיהֶם:

When the priests bless the people, they should not look at them or divert their attention. (Orach Chayim 128:21), which states that the priests should not sing different chants while reciting the blessings for this same reason. Rather, their eyes should be directed towards the earth like one standing in prayer. develops this concept, explaining that implicit in the priests' recitation of the blessing is the prayer that God will truly bless the people.A person should not look at the priests' faces while they are blessing the people, lest they divert their attention. 4:8. The Babylonian Talmud (Chaggigah 16a) states that a person who looks at the priests while they are reciting the priestly blessing in the Temple will lose his eyesight from gazing at the Divine Presence, which rests between the priests' fingers. Rather, all the people should listen attentively to the blessing;, loc. cit. 128:25). See Sotah 40a, which states, "Is there a servant who will not listen while he is being blessed?" Nevertheless, the Ramah allows verses to be recited while the priests are chanting. they should [stand] face to face with the priests, without looking at their faces. 128:36, which explains that, at present, it is customary for both the priests and the congregation to pull their tallitot over their heads so that their attention will not be disturbed while the blessing is being recited. Nevertheless, the priests should extend their hands beyond their tallitot, so that there will be no separation between them and the people.

אִם הָיָה הַכֹּהֵן הַמְבָרֵךְ אֶחָד מַתְחִיל לְבָרֵךְ מֵעַצְמוֹ. וּשְׁלִיחַ צִבּוּר מַקְרֵא אוֹתוֹ מִלָּה מִלָּה כְּמוֹ שֶׁאָמַרְנוּ. הָיוּ שְׁנַיִם אוֹ יוֹתֵר אֵינָן מַתְחִילִין לְבָרֵךְ עַד שֶׁיִּקְרָא לָהֶם שְׁלִיחַ צִבּוּר וְאוֹמֵר לָהֶם כֹּהֲנִים וְהֵם עוֹנִין וְאוֹמְרִים (במדבר ו כד) ״יְבָרֶכְךָ״. וְהוּא מַקְרֵא אוֹתָן מִלָּה מִלָּה עַל הַסֵּדֶר שֶׁאָמַרְנוּ:

If only one priest is blessing the people, he should begin reciting the blessing alone. 38a teaches that this invitation is not extended to a single priest. [Afterwards,] the leader of the congregation reads [the blessings] to him, word for word, as mentioned.If there are two or more [priests blessing the people], they do not begin reciting the blessing until the leader of the congregation, calling the priests - but not reading the blessings to them - would be considered an interruption, and therefore forbidden. Rather, another member of the congregation should call the priests.The Rambam addresses himself to this question in one of his responsa and explains that there is nothing wrong with another member of the congregation calling the priests. However, there is no obligation to have this done. Since calling the priests is a necessary element of the repetition of the Shemoneh Esreh, it is not considered an interruption to the chazan's prayers. TheShulchan Aruch (Orach Chayim 128:10) quotes the Rambam's view. Nevertheless, the Ramah suggests that the chazan should recite silently the paragraph beginning Elo-heinu, v'Elo-hei avoteinu, and in that way ensure that his call to the priests is not an interruption. calls them, saying "Kohanim." then continues, Am Kedoshecha ka'amur - "Your consecrated people, as it is said:...," and then recites the blessing, word for word, for the priests (Ramah). They answer and respond Y'varechecha, does not read the word Y'varechecha to the priests. and then he reads [the blessings] to them, word for word, in the manner described above.

כֵּיצַד בִּרְכַּת כֹּהֲנִים בַּמִּקְדָּשׁ. הַכֹּהֲנִים עוֹלִין לַדּוּכָן אַחַר שֶׁיַּשְׁלִימוּ הַכֹּהֲנִים עֲבוֹדַת תָּמִיד שֶׁל שַׁחַר. וּמַגְבִּיהִין יְדֵיהֶם לְמַעְלָה עַל גַּבֵּי רָאשֵׁיהֶן וְאֶצְבְּעוֹתֵיהֶן פְּשׁוּטוֹת. חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵין מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ. וְאֶחָד מַקְרֵא אוֹתָן מִלָּה מִלָּה כְּדֶרֶךְ שֶׁעוֹשִׂין בַּגְּבוּלִין עַד שֶׁיַּשְׁלִימוּ שְׁלֹשָׁה הַפְּסוּקִים. וְאֵין הָעָם עוֹנִין אַחַר כָּל פָּסוּק אֶלָּא עוֹשִׂין אוֹתָהּ בַּמִּקְדָּשׁ בְּרָכָה אַחַת. וּכְשֶׁיַּשְׁלִימוּ כָּל הָעָם עוֹנִים בָּרוּךְ יְיָ׳‎ אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם:

How is the priestly blessing recited in the Temple? The priests ascend to the duchan 2:6) and the Rambam (Hilchot Beit HaBechirah 6:3) describe the duchan as three steps separating the Courtyard of the Israelites from the Priestly Courtyard. There, the Levites would stand and accompany the Temple service with songs and music. No mention is made of the priests standing there. Also, in Halachah 14, the Rambam mentions that the priests would bless the people while standing on the steps of the Temple building.The Radbaz (Vol. II, Leshonot HaRambam) offers a resolution to this difficulty, noting that priests with disqualifying physical deformities may not stand on the Temple steps (Hilchot Beit HaBechirah 7:20). Thus, the majority of priests would stand on the Temple steps, and those with deformities would stand on the duchan.The Tiferet Yisrael (Middot 2:4) states that most of the priests would stand on the Temple steps. If there was no room there, they would stand on the duchan. after the priests have completed the service associated with the morning sacrifice offered daily. They lift their hands above their heads, which rests between their fingers (Rashi, Sotah 38a). Note the contrast to the practice outside the Temple, as described in Halachah 3. with their fingers extended, except the High Priest. He does not lift his hands above the tzitz. refers to the golden plate worn by the High Priest on his forehead on which God's name is written (Exodus 28:37 . Accordingly, it is not proper for the High Priest to lift his hands above it (Rashi, loc. cit.).One person reads [the blessings] to them, word for word, in the same manner as outside the Temple, until they complete the three verses. The people do not respond ["Amen"] after each verse. Instead, in the Temple, [the priestly blessings] are read as a single blessing. 40b). When [the priests] conclude, all the people respond, "Blessed be God, the Lord, the Lord of Israel to all eternity.", loc. cit.). The Ma'aseh Rokeach emphasizes that usually the person who recites a blessing in the Temple would add this refrain himself, and the listeners would respond: "Blessed be the name of His glorious kingdom forever and ever." However, since the priests themselves are forbidden to add to the priestly blessings (see Halachah 12), "Blessed be God..." would be recited by the people, and not by the priests.Alternatively, because the people had already responded "Blessed be the name..." in response to each of the three recitations of God's name in the priestly blessings, then, when the blessings are concluded, they recite "Blessed be God..." (Rishon Letzion, Berachot).

וְאוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ וְהוּא הַשֵּׁם הַנֶּהְגֶּה מִיּוּ״ד הֵ״א וָא״ו הֵ״א. וְזֶה הוּא הַשֵּׁם הַמְפֹרָשׁ הָאָמוּר בְּכָל מָקוֹם. וּבַמְּדִינָה אוֹמְרִים אוֹתוֹ בְּכִנּוּיוֹ וְהוּא בְּאָלֶ״ף דָּלֶ״ת. שֶׁאֵין מַזְכִּירִין אֶת הַשֵּׁם כִּכְתָבוֹ אֶלָּא בַּמִּקְדָּשׁ בִּלְבַד. וּמִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק פָּסְקוּ הַכֹּהֲנִים מִלְּבָרֵךְ בַּשֵּׁם הַמְפֹרָשׁ אֲפִלּוּ בַּמִּקְדָּשׁ כְּדֵי שֶׁלֹּא יִלְמֹד אוֹתוֹ אָדָם שֶׁאֵינוֹ חָשׁוּב וְשֶׁאֵינוֹ הָגוּן. וְלֹא הָיוּ חֲכָמִים הָרִאשׁוֹנִים מְלַמְּדִין שֵׁם זֶה לְתַלְמִידֵיהֶם וּבְנֵיהֶם הַהֲגוּנִים אֶלָּא פַּעַם אַחַת לְשֶׁבַע שָׁנִים. כָּל זֶה גְּדֻלָּה לִשְׁמוֹ הַנִּכְבָּד וְהַנּוֹרָא:

They recite [God's] name 6:2, there are seven names of God which must be treated with reverence. However, the name י-ה-ו-ה is granted a greater degree of respect than the six others.In the Guide to the Perplexed (Vol. I, Chapter 61), the Rambam explains that all the other names for God, refer to Him as He manifests Himself in a particular quality and thus, have parallels in human terms. In contrast, the name, י-ה-ו-ה, refers to Him, as He stands above any relation to human terms. - i.e., the name י-ה-ו-ה , as it is written. This is what is referred to as the "explicit name" in all sources. In the country, 4:1 - this refers to any place outside Jerusalem. it is read [using another one of God's names]: 71a states: "I am not referred to as [My name] is written. My name is written י-ה-ו-ה and it is pronounced אדני."Exodus 3:15 states: "This is My name forever." The word "forever" (לעולם) can be interpreted as לעלם - "to hide." God's essential name is to remain hidden from man. אדני, for only in the Temple is this name [of God] recited as it is written. 38a offers the following interpretation of Exodus 20:21: "Wherever I allow My name to be mentioned, I will come to you and bless you": "In the place where I will come and bless you," - i.e., the Temple, the source of Divine blessing for the entire world - "I will allow My name to be mentioned" - the name י-ה-ו-ה, may be pronounced.In his Commentary on the Mishnah (Sotah 7:4), the Rambam writes: "It is forbidden...to recite God's explicit name or to speak about it at all..., except in the Temple."After Shimon HaTzaddik, the body of Sages who, under the direction of Ezra, laid the spiritual foundation for the return to Zion after the Babylonian exile. died, 39b relates that Shimon HaTzaddik's death represented a turning point in the history of the second Temple. After his passing, five miracles that had reflected the manifestation of God's presence in the Temple ceased. the priests ceased reciting the [priestly] blessing using God's explicit name even in the Temple, lest it be learned by a person lacking proper stature and moral conduct.), the Rambam writes that knowledge of this name would destroy these individuals' faith.Rashi (Kiddushin 71a) and Rabbenu Manoach state that these individuals would use the mystic power of the name for improper purposes. The Sages of the early generations would teach [this name]), the Rambam writes:[The name, י-ה-ו-ה]: It was not known to all men how to pronounce it, and which way each of the letters should be vocalized, whether any of the letters would be pronounced with a dagesh, and which one would be...I think that when it says that the Sages would teach the four-letter name to their sons and disciples, this does not mean the pronunciation of the name alone..., but also its uniqueness and Divine secret. once in seven years, (loc. cit.) mentions another opinion, which states that this name would be taught twice in two years, but favors the opinion quoted by the Rambam, since ultimate discretion is appropriate for this great mystic secret. only to their students and sons (loc. cit.) does not mention "sons." However, it is possible that the Rambam had a different text of that Talmudic passage. [who had proven] their moral conduct. All this is in reverence for His great and awesome name.

אֵין בִּרְכַּת כֹּהֲנִים נֶאֱמֶרֶת בְּכָל מָקוֹם אֶלָּא בִּלְשׁוֹן הַקֹּדֶשׁ שֶׁנֶּאֱמַר (במדבר ו כג) ״כֹּה תְבָרַכוּ אֶת בְּנֵי יִשְׂרָאֵל״. כָּךְ לָמְדוּ מִפִּי הַשְּׁמוּעָה מִמּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם כֹּה תְּבָרְכוּ בַּעֲמִידָה. כֹּה תְּבָרְכוּ בִּנְשִׂיאַת כַּפַּיִם. כֹּה תְּבָרְכוּ בִּלְשׁוֹן הַקֹּדֶשׁ. כֹּה תְּבָרְכוּ פָּנִים כְּנֶגֶד פָּנִים. כֹּה תְּבָרְכוּ בְּקוֹל רָם. כֹּה תְּבָרְכוּ בְּשֵׁם הַמְפֹרָשׁ. וְהוּא שֶׁיִּהְיֶה בַּמִּקְדָּשׁ כְּמוֹ שֶׁאָמַרְנוּ:

Wherever the priestly blessing is recited, it is recited only in the holy tongue, as [implied by Numbers 6:23]: "This is how you should bless the children of Israel."We have learned the following [instructions] (128:50) states that all these instructions are absolute requirements. A priest who cannot fulfill them - e.g., an aged priest who cannot stand unsupported - should leave the synagogue before the priests are called to recite the blessings. from the tradition [passed on] from Moses, our teacher, may he rest in peace:, refers to Halachah LeMoshe MiSinai - laws learned as part of the oral tradition given to Moses on Mount Sinai (Yad Malachi).This definition is somewhat difficult to accept in the present instance. A halachah LeMoshe MiSinai is not based on any specific verse in the Torah, while all the instructions in this halachah are derived by Sotah 38a based on different verses."This is how you should bless" - while standing. loc. cit., explains that the recitation of the priestly blessing is considered to be equivalent to service in the Temple. Just as the Temple service was conducted while standing, the priestly blessing should also be recited while standing.The Eshkol states that the congregation should also stand. Though this is the common custom, it is not an absolute requirement (Shulchan Aruch HaRav 128:23, Mishnah Berurah 51)."This is how you should bless" - raising your hands."This is how you should bless" - in the holy tongue., loc. cit.)."This is how you should bless" - face to face."This is how you should bless" - in a loud voice.), Sotah, loc. cit., derives the law that the priestly blessing should be recited in a conversational tone, as a person speaks to a colleague. From this statement, the Sifre states that the blessing should be recited in a tone which is audible to the entire congregation. However, Shulchan Aruch HaRav 128:23 and the Mishnah Berurah 128:53 emphasize that the priests should not shout or chant in an overly loud tone."This is how you should bless" - mentioning [God's] explicit name; the latter (Orach Chayim, Vol. I, 5). Note the Sh'vut Ya'akov (Vol. II, 1), who maintains that all these instructions are obligatory only in the Temple. [applying only] when one is in the Temple, as explained.

אֵין הַכֹּהֲנִים רַשָּׁאִין בְּכָל מָקוֹם לְהוֹסִיף בְּרָכָה עַל שְׁלֹשֶׁת הַפְּסוּקִים כְּגוֹן (דברים א יא) ״יְיָ׳‎ אֱלֹהֵי אֲבוֹתֵיכֶם יוֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים״ וְכַיּוֹצֵא בָּהּ לֹא בְּקוֹל רָם וְלֹא בְּלַחַשׁ שֶׁנֶּאֱמַר (דברים ד ב) ״לֹא תּוֹסִיפוּ עַל הַדָּבָר״. בְּשָׁעָה שֶׁכָּל כֹּהֵן עוֹלֶה לַדּוּכָן כְּשֶׁהוּא עוֹקֵר רַגְלָיו לַעֲלוֹת אוֹמֵר יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ׳‎ אֱלֹהֵינוּ שֶׁתִּהְיֶה בְּרָכָה זוֹ שֶׁצִּוִּיתָנוּ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל בְּרָכָה שְׁלֵמָה וְאַל יְהִי בָּהּ מִכְשׁוֹל וְעָוֹן מֵעַתָּה וְעַד עוֹלָם. וְקֹדֶם שֶׁיַּחֲזִיר פָּנָיו לְבָרֵךְ אֶת הָעָם מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה. וְאַחַר כָּךְ מַחֲזִיר פָּנָיו לַצִּבּוּר וּמַתְחִיל לְבָרְכָם. וּכְשֶׁמַּחֲזִיר פָּנָיו מִן הַצִּבּוּר אַחַר שֶׁמַּשְׁלִים אוֹמֵר עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ עֲשֵׂה עִמָּנוּ מַה שֶּׁהִבְטַחְתָּנוּ (דברים כו טו) ״הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ אֶת יִשְׂרָאֵל״:

Wherever [they recite the blessing], the priests are not permitted to add other blessings 28b states that a priest should not think: "Since the Torah has given me permission to bless Israel, I will add a blessing of my own." - e.g., "May God, Lord of your fathers, increase your numbers a thousandfold" (Deuteronomy 11:11) - in addition to the three verses [of the priestly blessing]. [These additions may not be made] either silently or out loud, as [Deuteronomy 4:2] states: "Do not add to the matter."While a priest is ascending to the duchan, he recites [the following prayer] 39a-b. The Shulchan Aruch (Orach Chayim 128:9) states that the priests should prolong the recitation of this prayer until the congregation concludes the recitation of "Amen" after the blessing Modim. The Magen Avraham states that the priests should conclude their prayer at the same time the chazan completes the blessing, so that the response "Amen" will also apply to their prayer. when he leaves his place to 128:9) states that Ashkenazic custom is to begin reciting this prayer when one stands before the heichal. ascend:May it be Your will, God, our Lord and Lord of our fathers, that this blessing which You have commanded us to bless Your people, Israel, be a perfect blessing, that it not be marred by obstacles or iniquity, from now until eternity., loc. cit.Before he turns to bless the community, (loc. cit., 128:11) and most later halachic authorities require the blessing to be recited after the priests turn to the people. [a priest] should recite the blessing:Blessed are You, God, our Lord, King of the universe, who has sanctified us with the holiness of Aharon, and commanded us to bless His people Israel with love. (Vol. III, 147b) teaching: "Any priest who does not love [God's] people or is not beloved by His people should not bless the people."Afterwards, he turns his face to the community and begins reciting the priestly blessings. When he turns his face from the community after completing [the recitation] of the blessings, he recites [the following]:We 128:15, states that the priests should prolong their recitation of this prayer so that they will conclude together with thechazan's conclusion of the blessing. have carried out that which You have decreed upon us. 39a). Deal with us as You have promised us: 128:40). Look down from Your abode, from the heavens, and bless Your people, Israel.

כְּשֶׁמַּחְזִירִין הַכֹּהֲנִים אֶת פְּנֵיהֶם לַצִּבּוּר לְבָרְכָם וּכְשֶׁמַּחְזִירִין פְּנֵיהֶם מִן הַצִּבּוּר אַחַר שֶׁמְּבָרְכִין לֹא יַחֲזִירוּ אֶלָּא עַל דֶּרֶךְ יָמִין בְּכָל מָקוֹם. וְכֵן כָּל פִּנּוֹת שֶׁיִּהְיֶה אָדָם פּוֹנֶה לֹא יִהְיוּ אֶלָּא עַל דֶּרֶךְ יָמִין:

When the priests turn their faces to the community to bless them, and when they turn their faces from the community after blessing [them], they should turn only to the right. 128:26, Mishnah Berurah 128:61). Similarly, any turns which a person makes should always be to the right.

בַּמִּקְדָּשׁ מְבָרְכִין בִּרְכַּת כֹּהֲנִים פַּעַם אַחַת בְּיוֹם אַחַר תָּמִיד שֶׁל שַׁחַר. בָּאִין וְעוֹמְדִין עַל מַעֲלוֹת הָאוּלָם וּמְבָרְכִין כְּדֶרֶךְ שֶׁאָמַרְנוּ. אֲבָל בַּמְּדִינָה מְבָרְכִין אוֹתָהּ אַחַר כָּל תְּפִלָּה חוּץ מִמִּנְחָה כְּמוֹ שֶׁאָמַרְנוּ. בְּכָל מָקוֹם מִשְׁתַּדְּלִין שֶׁיִּהְיֶה הַמַּקְרֵא אוֹתָן יִשְׂרָאֵל שֶׁנֶּאֱמַר (במדבר ו כג) ״אָמוֹר לָהֶם״ מִכְּלָל שֶׁאֵין הַמַּקְרֵא מֵהֶם:

In the Temple, the priestly blessing would be recited once a day, after the [offering of] the morning sacrifice. [The priests] come and stand on the steps to the Ulam refers to the Entrance Hall to the Temple building. There were twelve steps leading to it. (See Hilchot Beit HaBechirah 6:4.)Note the apparent contradiction between the Rambam's statements in this halachah and in Halachah 9, as explained in the commentary on Halachah 9. In Hilchot Temidim UMusafim 6:5, the Rambam also states that the priestly blessing was recited on the steps to the Ulam. and recite the blessing, as mentioned above. However, outside the Temple, it is recited after every prayer service, except Minchah, as explained.In all places, an effort is made 5:4) states: "The chazan should be an Israelite," the Rambam does not consider this to be a binding obligation. that the person who reads the blessing to the priests should be an Israelite, as [implied by Numbers 6:23]: "Say to them." This implies that the one who reads the blessing to them is not one of them. (Orach Chayim 128:22) states that if there is no alternative and a priest serves as the chazan, an Israelite should read the blessings to the priests, and the chazan should remain silent in his place or recite the priestly blessings, as explained in Chapter 15, Halachah 10.If there is no Israelite who can read the blessings to the priests, some authorities maintain that the priests should recite the blessings without having another person read them to them. However, other opinions maintain that the chazan should read the blessings to the priests even though he is himself a priest (Shulchan Aruch HaRav 128:34).