Mishneh Torah — Prayer & Priestly Blessing הִלְכוֹת תְּפִלָּה וּבִרְכַּת כֹּהֲנִים, Chapter 15

שִׁשָּׁה דְּבָרִים מוֹנְעִין נְשִׂיאַת כַּפַּיִם. הַלָּשׁוֹן. וְהַמּוּמִין. וִהָעֲבֵרָה. וְהַשָּׁנִים. וְהַיַּיִן. וְטֻמְאַת הַיָּדַיִם. הַלָּשׁוֹן כֵּיצַד. הָעִלְּגִים שֶׁאֵין מוֹצִיאִין אֶת הָאוֹתִיּוֹת כְּתִקּוּנָן כְּגוֹן שֶׁקּוֹרִין לַאֲלֵפִי״ן עַיְנִי״ן וּלְעַיְנִי״ן אֲלֵפִי״ן אוֹ לְשִׁבּלֶת סִבּלֶת וְכַיּוֹצֵא בָּהֶן אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן. וְכֵן כְּבֵדֵי פֶּה וּכְבֵדֵי לָשׁוֹן שֶׁאֵין דִּבְרֵיהֶם נִכָּרִים לַכּל אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן:

There are six factors that prevent [a priest] from reciting the priestly blessings: [an inability] to pronounce [the blessings properly], physical deformities, transgressions, [lack of] maturity, intoxication, and the ritual impurity of [the priest's] hands.[An inability] to pronounce [the blessings properly]:, Chapter 8, Halachah 12. What is implied? Those who cannot articulate the letters properly - e.g., those who read an aleph as an ayin and an ayin as an aleph, or who pronounce shibbolet as sibbolet as a sin. See Judges 12:6. and the like like a hayshould not recite the priestly blessings. - The later authorities explain that, if, as in many communities of the present day, the overwhelming majority of the people do not know how to differentiate between an ע and an א, a priest should not be disqualified because of this factor, since the meaning of the blessing is not changed (Magen Avraham 128:46). The Turei Zahav (128:90) states that even if a speech fault is common, but not overwhelmingly common - e.g., the substitution of a sin for a shin - a priest should not be disqualified, because such an error will not arouse the attention of the listeners. Nevertheless, this position is not accepted by all authorities. - should not recite the priestly blessings.Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite the priestly blessing.

הַמּוּמִין כֵּיצַד. כֹּהֵן שֶׁיֵּשׁ מוּמִין בְּפָנָיו אוֹ בְּיָדָיו אוֹ בְּרַגְלָיו כְּגוֹן שֶׁהָיוּ אֶצְבְּעוֹתָיו עֲקֻמּוֹת אוֹ עֲקֻּשּׁוֹת אוֹ שֶׁהָיוּ יָדָיו בּוֹהֲקָנִיּוֹת לֹא יִשָּׂא אֶת כַּפָּיו לְפִי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ. מִי שֶׁהָיָה רִירוֹ יוֹרֵד עַל זְקָנוֹ בְּשָׁעָה שֶׁהוּא מְדַבֵּר וְכֵן הַסּוּמָא בְּאַחַת מֵעֵינָיו לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיָה דַּשׁ בְּעִירוֹ וְהַכּל הָיוּ רְגִילִים בְּזֶה הַסּוּמָא בְּאַחַת מֵעֵינָיו אוֹ בְּזֶה שֶׁרִירוֹ זָב מֻתָּר לְפִי שֶׁאֵין מִסְתַּכְּלִין בּוֹ. וְכֵן מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אִסְטִיס וּפוּאָה לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם רֹב אַנְשֵׁי הָעִיר מְלַאכְתָּן בְּכָךְ מֻתָּר לְפִי שֶׁאֵין מִסְתַּכְּלִין בּוֹ:

Physical deformities: What is implied? A priest should not recite the priestly blessings if he has blemishes on his face, hands, or feet (Orach Chayim 128:30-31) states that in places where the priests cover their faces and hands with their tallitot and wear socks while reciting the blessings, even these blemishes do not disqualify a priest from reciting the blessings. - for example, his fingers are bent over, crooked, or covered with white spots - for they will attract the people's attention.A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings. However, if such a person was well known in his city and everyone was familiar, loc. cit. 128:30). with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention. Similarly, a person whose hands were colored purple or scarlet should not recite the priestly blessings. If the majority of the city's population is involved in such a profession,, loc. cit., 128:32). he is permitted, for this does not attract the people's attention.

הָעֲבֵרָה כֵּיצַד. כֹּהֵן שֶׁהָרַג אֶת הַנֶּפֶשׁ אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה לֹא יִשָּׂא אֶת כַּפָּיו שֶׁנֶּאֱמַר (ישעיה א טו) ״יְדֵיכֶם דָּמִים מָלֵאוּ״ וּכְתִיב (ישעיה א טו) ״וּבְפָרִשְׂכֶם כַּפֵּיכֶם״ וְגוֹ׳‎. וְכֹהֵן שֶׁעָבַד כּוֹכָבִים בֵּין בְּאֹנֶס בֵּין בִּשְׁגָגָה אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְעוֹלָם שֶׁנֶּאֱמַר (מלכים ב כג ט) ״אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת״ וְגוֹ׳‎. וּבְרָכָה כַּעֲבוֹדָה הִיא שֶׁנֶּאֱמַר (דברים י ח) ״לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ״. וְכֵן כֹּהֵן שֶׁהֵמִיר לְעַכּוּ״ם אַף עַל פִּי שֶׁחָזַר בּוֹ אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְעוֹלָם. וּשְׁאָר הָעֲבֵרוֹת אֵין מוֹנְעִין:

Transgressions: What is implied? A priest who killed someone should never recite the priestly blessings, even if he repents, 128:35) allows a priest who repents after committing such a sin to bless the people, so that "the door will not be closed to those who repent." as [implied by Isaiah 1:15 which] states: "Your hands are full of blood," and states: 5:2-4, which states that a person should sacrifice his life rather than submit to pressure to worship false gods. Nevertheless, if he fails to make this sacrifice, he is not punished by an earthly court for his sin. "When you spread out your hands, I will hide My eyes from you."A priest who served false gods, even if he was compelled to do so or did so inadvertently - though he has repented - may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: "However, the priests of the high places shall not ascend [to God's altar in Jerusalem]." [The recitation of the priestly] blessings is equated to service [in the Temple], 9:13:Any priest who served false gods, whether willingly or inadvertently - even though he sincerely repents - should never serve in the Temple.... If he transgressed and offered a sacrifice, his sacrifice is not a "pleasing fragrance." as [Deuteronomy 10:8] states: "to serve Him and to bless in His (allusion). However, there is no indication of such a concept in the Rambam's words. name."Similarly, a priest who converted to the worship of false gods 128:54 states that even someone who converts to Islam - which does not involve idol worship - is not allowed to recite the priestly blessings. - even though he repents:37) allows a priest to bless the people if he repents. - may never recite the priestly blessing. Other transgressions 128:26 notes that a person who desecrates the sanctity of the Sabbath is considered as one who adopted paganism, and, therefore, should not be allowed to recite the priestly blessing.Rav Moshe Feinstein (Iggerot Moshe, Orach Chayim I, 33) states that present circumstances differ from those during the Mishnah Berurah's era, and, at present, priests who violate the Sabbath laws are not judged as severely and may bless the people. Nevertheless, he agrees that if restricting such individuals from reciting the priestly blessings may motivate them to increase their Sabbath observance, they may be prevented from blessing the people. do not prevent [a priest from blessing the people].

הַשָּׁנִים כֵּיצַד. כֹּהֵן נַעַר לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיִּתְמַלֵּא זְקָנוֹ. וְהַיַּיִן כֵּיצַד. מִי שֶׁשָּׁתָה רְבִיעִית יַיִן בְּבַת אַחַת אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר אֶת יֵינוֹ מֵעָלָיו לְפִי שֶׁהֻקְּשָׁה בְּרָכָה לַעֲבוֹדָה. שָׁתָה רְבִיעִית יַיִן בִּשְׁתֵּי פְּעָמִים אוֹ שֶׁנָּתַן לְתוֹכוֹ מְעַט מַיִם מֻתָּר. וְאִם שָׁתָה יוֹתֵר מֵרְבִיעִית אַף עַל פִּי שֶׁהָיָה מָזוּג אַף עַל פִּי שֶׁשְּׁתָאוֹ בְּכַמָּה פְּעָמִים לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר אֶת יֵינוֹ מֵעָלָיו. וְכַמָּה הִיא רְבִיעִית אֶצְבָּעִים עַל אֶצְבָּעִים בְּרוּם אֶצְבָּעִים וַחֲצִי אֶצְבַּע וְחֹמֶשׁ אֶצְבַּע בְּגוּדָל. וְזֶה הָאֶצְבַּע שֶׁמּוֹשְׁחִין בּוֹ בְּכָל הַתּוֹרָה כֻּלָּהּ הוּא הַגּוּדָל וְהוּא הַנִּקְרָא בֹּהֶן יָד:

[Lack of] maturity: What is implied? A young priest should not recite the priestly blessings until he grows a full beard. (Orach Chayim 128:34), based on Tosafot, Chulin 24b, states:A minor who has not manifested signs of physical maturity should not recite the priestly blessing alone. However, he may recite the blessing together with his brethren, the priests, to learn and become educated.If he has manifested signs of physical maturity, he may recite the priestly blessing even while alone. However, he should do so only as a temporary measure, and not as a fixed practice, until he grows a full beard.Intoxication: - The Hebrew יין literally means wine. The Magen Avraham 128:55 notes that the Rambam speaks only about wine and does not mention other alcoholic beverages. Accordingly, he explains that a person who becomes drunk from other alcoholic beverages may recite the priestly blessing, unless he is so drunk that he has no control of himself.It is significant that in Chapter 4, Halachah 17, when speaking about the prohibition against an intoxicated person praying, the Rambam states: "A person who is drunk should not pray.... When is a person considered drunk? When he cannot speak before a king." See also Hilchot Bi'at HaMikdash 1:1-2, where the Rambam describes the prohibition against serving in the Temple while intoxicated and mentions, albeit with differences between them, both a person who drank wine and one who became intoxicated from other alcoholic beverages.The Magen Avraham's decision is not accepted by all authorities. (See Mishnah Berurah 128:141.)Intoxication: What is implied? A [priest] who drank a revi'it of wine at one time should not recite the priestly blessings until the effects of the wine wear off. 1:5 states that if a person drank only a revi'it of wine, it is assumed that the wine's effects have worn off if he sleeps a little or walks a mil. [This restriction was imposed] because an association was established between [reciting the priestly] blessing and service [in the Temple].Should [a priest] drink a revi'it of wine on two different occasions or mix a small amount of water in it, he is permitted [to recite the priestly blessings]. 1:1). If he drank more than a revi'it, even though it was mixed with water or even though he drank it intermittently, he should not recite the priestly blessings until the effects of the wine wear off. 1:5 states that sleeping or walking a mil is not sufficient to remove the effects of the wine, and one must wait until no signs of intoxication remain.Because of the prohibition against reciting the priestly blessing while intoxicated, it is customary on Simchat Torah in Ashkenazic communities to recite the priestly blessing in the morning service and not during Musaf.How much is a revi'it? in Chapter 2, Halachah 17, he chooses to define its volume here. [The volume of an area] two fingerbreadths by two fingerbreadths and two and seven tenths of a fingerbreadth high. is 86.4 milliliters according to Shiurei Torah, and 149.3 milliliters according to the Chazon Ish. Whenever the term "finger" is mentioned as a measure throughout the entire Torah, it refers to a thumbbreadth. 9:9. In modern measure, a thumbbreadth is 2 centimeters according to Shiurei Torah, and 2.4 centimeters according to the Chazon Ish. The thumb is called bohen yad [in the Torah].

טֻמְאַת הַיָּדַיִם כֵּיצַד. כֹּהֵן שֶׁלֹּא נָטַל אֶת יָדָיו לֹא יִשָּׂא אֶת כַּפָּיו אֶלָּא נוֹטֵל אֶת יָדָיו עַד הַפֶּרֶק כְּדֶרֶךְ שֶׁמְּקַדְּשִׁין לַעֲבוֹדָה וְאַחַר כָּךְ מְבָרֵךְ שֶׁנֶּאֱמַר (תהילים קלד ב) ״שְׂאוּ יְדֵכֶם קֹדֶשׁ וּבָרַכוּ אֶת יְיָ׳‎״. וְהֶחָלָל אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְפִי שֶׁאֵינוֹ בְּכִהוּנוֹ:

The ritual impurity of [the priest's] hands: What is implied? A priest who did not wash his hands should not recite the priestly blessing., Rav Yosef Karo notes that in contrast to Chapter 4, Halachah 2, which mentions "the purification of the hands," here, the Rambam refers to "ritual impurity." He maintains that this choice of language was intended to imply that if a priest washed his hands in the morning, he need not wash them a second time unless they have become ritually impure. He also quotes a responsum of Rav Avraham, the Rambam's son, who explicitly states that a priest may rely on his morning washing.Nevertheless, in his Shulchan Aruch (Orach Chayim 128:6), Rav Yosef Karo quotes the opinion of Rashi and Tosafot (Sotah 39a), who require the priests to have their hands washed a second time as an additional measure of holiness. Rather, he should wash his hands (Vol. III, 146b) states that the Levites should wash the priests' hands. Since the Levites are themselves holy (Numbers 8:18), it is proper that they be the ones who convey this added holiness upon the priests. The Shulchan Aruch (loc. cit.) also mentions this practice. to the wrist, as is done when sanctifying the hands for the service in the Temple,, Chapter 5. as [Psalms 134:2] states: "Raise up your hands [in] holiness and bless God."A to this verse also stresses its connection to the recitation of the priestly blessing. challal. and a divorcee or any other woman who he may not marry (see Leviticus 21:7), and, according to Rabbinic Law, a person born from a marriage between a priest and a woman who has undergone chalitzah. does not recite the priestly blessing, for he is not a priest. 19:14, where the Rambam says: "A challal is just like any other non-priest." The Pri Chadash writes that if a challal ascends to bless the people, he should be forced to descend.

כֹּהֵן שֶׁלֹּא הָיָה לוֹ דָּבָר מִכָּל אֵלּוּ הַדְּבָרִים הַמּוֹנְעִין נְשִׂיאַת כַּפַּיִם אַף עַל פִּי שֶׁאֵינוֹ חָכָם וְאֵינוֹ מְדַקְדֵּק בְּמִצְוֹת אוֹ שֶׁהָיוּ הַבְּרִיּוֹת מְרַנְּנִים אַחֲרָיו אוֹ שֶׁלֹּא הָיָה מַשָּׂאוֹ וּמַתָּנוֹ בְּצֶדֶק הֲרֵי זֶה נוֹשֵׂא אֶת כַּפָּיו וְאֵין מוֹנְעִין אוֹתוֹ לְפִי שֶׁזּוֹ מִצְוַת עֲשֵׂה עַל כָּל כֹּהֵן וְכֹהֵן שֶׁרָאוּי לִנְשִׂיאַת כַּפַּיִם וְאֵין אוֹמְרִים לְאָדָם רָשָׁע הוֹסֵף רֶשַׁע וְהִמָּנַע מִן הַמִּצְוֹת:

A priest who does not have any of the factors which hinder the recitation of the priestly blessings mentioned above should recite the priestly blessing, even though he is not a wise man or careful in his observance of the mitzvot. [This applies] even though the people spread unwholesome gossip about him, or his business dealings are not ethical. 45a, the Shulchan Aruch (Orach Chayim 128:40,41) adds that a priest who violates the specific mitzvot associated with the priesthood (the forbidden sexual relations mentioned in Leviticus 21:7 and the prohibitions against contracting impurity stemming from a corpse) may not recite the priestly blessings.He should not be prevented from [reciting the priestly blessings] - even though he has not repented for his transgressionsHe should not be prevented from [reciting the priestly blessings] because [reciting these blessings] is a positive mitzvah incumbent on each priest who is fit to recite them. We do not tell a wicked person: Increase your wickedness [by] failing to perform mitzvot.:It is not fitting to push away or despise those who violate the Sabbath. Rather one should draw them close and encourage them to perform mitzvot.... Even if a person willingly sins, when he comes to the synagogue to pray, he should be accepted and not treated with disrespect.The Rabbis have based [this approach on the interpretation of] Solomon's words (Proverbs 6:30 "Do not scorn the thief when he steals" - i.e., do not scorn the sinners of Israel when they come discreetly to steal mitzvot.

וְאַל תִּתְמַהּ וְתֹאמַר וּמַה תּוֹעִיל בִּרְכַּת הֶדְיוֹט זֶה. שֶׁאֵין קִבּוּל הַבְּרָכָה תָּלוּי בַּכֹּהֲנִים אֶלָּא בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרַכֶם״. הַכֹּהֲנִים עוֹשִׂים מִצְוָתָן שֶׁנִּצְטַוּוּ בָּהּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְרַחֲמָיו מְבָרֵךְ אֶת יִשְׂרָאֵל כְּחֶפְצוֹ:

Do not wonder: "What good will come from the blessing of this simple person?" for the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He, 5:9 relates:Do not say: "So and so is an adulterer... how can he bless me?"God replies: "Is it he that is blessing you? I'm the one who is blessing you." as [Numbers 6:27] states: "And they shall set My name upon the children of Israel, and I shall bless them." The priests perform the mitzvah with which they were commanded, and God, in His mercies, will bless Israel as He desires.

עַם שֶׁהֵם אֲחוֹרֵי הַכֹּהֲנִים אֵינָם בִּכְלַל הַבְּרָכָה. וְהָעוֹמְדִים מִצִּדֵּיהֶן הֲרֵי הֵם בִּכְלַל הַבְּרָכָה. וְאִם הָיְתָה מְחִצָּה בֵּין הַכֹּהֲנִים וּבֵין הַמִּתְבָּרְכִים אֲפִלּוּ הִיא חוֹמָה שֶׁל בַּרְזֶל הוֹאִיל וּפְנֵיהֶם מוּל פְּנֵי הַכֹּהֲנִים הֲרֵי הֵם בִּכְלַל הַבְּרָכָה:

The people standing behind the priests are not included in the blessing. 38b). Also, as mentioned in Chapter 14, Halachah 11, the priestly blessing must be recited while the priests are standing face to face with those being blessed (Shulchan Aruch HaRav 128:37). Those standing at their sides are included in the blessing. [Even] if there is a partition (loc. cit.) states: "Even an iron divider cannot separate between Israel and their Father in heaven." - even an iron wall - between the priests and the people who are being blessed, since they are facing the priests, explains that the people who are standing to the sides of the priests, but before them, should face the heichal. In principle, those who are standing parallel to the priests should turn to the side and face the priests. However, since it is not proper that people standing next to each other in the synagogue should face different directions, they need not shift the positions of their feet. It is sufficient for them to tilt their heads slightly towards the priests. they are included in the blessing.

נְשִׂיאַת כַּפַּיִם בַּעֲשָׂרָה וְכֹהֲנִים מִן הַמִּנְיָן. בֵּית הַכְּנֶסֶת שֶׁכֻּלָּן כֹּהֲנִים כֻּלָּם נוֹשְׂאִים אֶת כַּפֵּיהֶם. וּלְמִי הֵם מְבָרְכִים לְאַחֵיהֶם שֶׁבַּצָּפוֹן וְלַאֲחֵיהֶם שֶׁבַּדָּרוֹם. וּמִי עוֹנֶה אַחֲרֵיהֶם אָמֵן הַנָּשִׁים וְהַטַּף. וְאִם נִשְׁאֲרוּ שָׁם עֲשָׂרָה כֹּהֲנִים יוֹתֵר עַל אֵלּוּ שֶׁעָלוּ לַדּוּכָן הָעֲשָׂרָה עוֹנִין אָמֵן וְהַשְּׁאָר מְבָרְכִין:

The priestly blessing is recited [only] when ten people [are present].. See Chapter 8, Halachot 4-6. The priests can be included in that number.If [the congregation in a particular] synagogue are all priests, they should all should also recite the priestly blessing is discussed in the following halachah. recite the priestly blessing. of priests to respond "Amen," it is preferable that they all recite the blessings and none respond.Who should they bless? Their brethren in the north and the south - i.e., those outside the synagogue. Even though they were unable to attend the synagogue, since they were prevented by forces beyond their control, they are included within the blessing.The Rambam's statements are taken from Sotah 38b and the Jerusalem Talmud, Berachot 5:4. However, the Rambam's choice of phraseology is more restrictive, mentioning only "the people in the north and the south," while these sources state, "their brethren in the fields."According to his grandson, Rav Yitzchak HaNagid, this restriction was intentional. Since in the Rambam's time the Jews lived mostly to the east or west of Jerusalem, in most synagogues the heichal would be pointed in that direction, and thus, depending on the location of the synagogue, the people standing in one of these directions would be standing behind the priests. Therefore, they would not be included in the blessing.Other authorities (e.g., the Shulchan Aruch, Orach Chayim 128:25) quote the text in the Babylonian Talmud without making any restrictions. Who should they bless? Their brethren in the north and the south. Who will respond "Amen" to their [blessings]? The women and the children. 128:99 states that even if there are no women or children present to answer "Amen," the blessing may be recited. If more than ten priests remain besides those who ascend to the duchan, these ten [priests] respond "Amen" responding "Amen." and the remainder of the priests recite the blessings. 128:33 states that in such an instance, the chazan should not call out "Kohanim," since, according to many opinions, if the priests are not called to recite the blessings, they are not obligated to do so. Thus, the priests who did not recite the blessings will not be considered negligent in their fulfillment of the mitzvah.

צִבּוּר שֶׁלֹּא הָיָה בָּהֶן כֹּהֵן אֶלָּא שְׁלִיחַ צִבּוּר לְבַדּוֹ לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיְתָה הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִלָּתוֹ רַשַּׁאי. וְאִם אֵין לָהֶם כֹּהֵן כְּלָל כְּשֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְשִׂים שָׁלוֹם אוֹמֵר אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ בָּרְכֵנוּ בַּבְּרָכָה הַמְשֻׁלֶּשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי משֶׁה עַבְדְּךָ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶׁךָ כָּאָמוּר (במדבר ו כד) ״יְבָרֶכְךָ יְיָ׳‎ וְיִשְׁמְרֶךָ״ (במדבר ו כה) ״יָאֵר יְיָ׳‎ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ״ (במדבר ו כו) ״יִשָּׂא יְיָ׳‎ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם״ (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרַכֶם״. וְאֵין הָעָם עוֹנִין אָמֵן. וּמַתְחִיל וְאוֹמֵר שִׂים שָׁלוֹם:

When there is no priest in the community other than the leader of the congregation, 128:20, states that if other priests are present, a priest serving as the chazan should never recite the priestly blessing. The Pri Chadash takes issue with this decision, and allows him to recite the priestly blessings if he is confident that he will not err. he should not recite the priestly blessings. (Berachot 34b). If he is sure that he can recite the priestly blessings and return to his prayers [without becoming confused], 128:32 and the Mishnah Berurah 128:76, which state that at present, since the chazan prays from a siddur, he need not worry about being confused and may recite the priestly blessing. he may [recite the priestly blessing]. (loc. cit.) states that in such a case, the chazan should move from his place slightly during the blessing R'tzey (see the following halachah) and after concluding the blessing Modim, ascend to the duchan and recite the priestly blessing.If there are no priests present at all - or according to Ashkenazic custom, in all services when the priestly blessing would be recited other than the Musaf service of the festivals.If there are no priests present at all, when the leader of the congregation reaches [the blessing] Sim shalom, and the priestly blessings. he recites [the following prayer]:Our God and God of our fathers, bless us with the threefold blessing written in the Torah by Moses, Your servant, and recited by Aharon and his sons, the priests, Your consecrated people, 127:8, which explains that the intent is that the priests themselves are a "consecrated people." as it is said:May God bless you and keep you.May God shine His countenance upon you and be gracious to you.May God turn His countenance to you and grant you peace.And they shall set My name upon the children of Israel and I will bless them. explain that the recitation of this verse parallels the prayer recited by the priests after completing the blessings (Chapter 14, Halachah 12). It is Ashkenazic custom not to recite this final verse (Magen Avraham 127:2).The people do not respond "Amen" to these blessings. 127:2 suggests reciting ken yehi ratzon - "So may it be Your will." Nevertheless, there are some communities which recite "Amen," based on the Tanya Rabbati 334 and a letter from Rav Hai Gaon. He [resumes his recitation of the Shemoneh Esreh], beginning the recitation of [the blessing] Sim shalom.

כֹּהֵן שֶׁנָּשָׂא אֶת כַּפָּיו בְּבֵית הַכְּנֶסֶת וְהָלַךְ לְבֵית הַכְּנֶסֶת אַחֵר וּמָצָא צִבּוּר שֶׁמִּתְפַּלְּלִין וְלֹא הִגִּיעוּ לְבִרְכַּת כֹּהֲנִים נוֹשֵׂא יָדָיו לָהֶן וּמְבָרְכָן. וַאֲפִלּוּ כַּמָּה פְּעָמִים בְּיוֹם. כֹּהֵן שֶׁלֹּא עָקַר רַגְלָיו מִמְּקוֹמוֹ לַעֲלוֹת לַדּוּכָן בְּשָׁעָה שֶׁאָמַר שְׁלִיחַ צִבּוּר רְצֵה שׁוּב אֵינוֹ עוֹלֶה בְּאוֹתָהּ תְּפִלָּה. אֲבָל אִם עָקַר רַגְלָיו לַעֲלוֹת אַף עַל פִּי שֶׁלֹּא הִגִּיעַ לַדּוּכָן אֶלָּא אַחַר עֲבוֹדָה הֲרֵי זֶה עוֹלֶה וּמְבָרֵךְ:

A priest who recited the priestly blessings and went to another synagogue and found the congregation in the midst of prayer, before the [recitation of] the priestly blessings, should bless them. emphasizes that reciting the priestly blessings a second time is not considered to be a transgression of the prohibition of adding to the Torah's commandments. That prohibition is violated when one adds to the blessings themselves (see Chapter 14, Halachah 12), but not when one fulfills the mitzvah a number of times. [He may recite the priestly blessings] several times during the day. 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.A priest who does not move from his place to ascend to the duchan when the leader of the congregation recites [the blessing] R'tzey should not ascend [to the duchan] during that prayer service.). However, if he moved [from his place], even though he did not reach the duchan until after the [conclusion of the blessing R'tzey], 128:13 and the Mishnah Berurah 128:27 state that even if he reaches the duchan after the chazan completes R'tzey, as long as he reaches there before the priests begin reciting the blessing, he may join them. he may 128:106). ascend [the duchan] and bless [the people].

כָּל כֹּהֵן שֶׁאֵינוֹ עוֹלֶה לַדּוּכָן אַף עַל פִּי שֶׁבִּטֵּל מִצְוַת עֲשֵׂה אַחַת הֲרֵי זֶה כְּעוֹבֵר עַל שָׁלֹשׁ עֲשֵׂה שֶׁנֶּאֱמַר (במדבר ו כג) ״כֹּה תְבָרַכוּ אֶת בְּנֵי יִשְׂרָאֵל״ (במדבר ו כג) ״אָמוֹר לָהֶם״ (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי״. וְכָל כֹּהֵן שֶׁאֵינוֹ מְבָרֵךְ אֵינוֹ מִתְבָּרֵךְ וְכָל כֹּהֵן הַמְבָרֵךְ מִתְבָּרֵךְ שֶׁנֶּאֱמַר (בראשית יב ג) ״וַאֲבָרַכָה מְבָרְכֶיךָ״:סְלִיקוּ הִלְכוֹת תְּפִלָה בְּסִיַּעְתָּא דִּשְׁמַיָּא

Any priest who does not ascend to the duchan 38b. There, the Talmud states that one “violates three positive commandments.” The Rambam amends that statement, explaining that although there is only one commandment for the priests to bless the people, the Torah mentioned the commandment in three different ways to emphasize the importance of its fulfillment. Thus, the failure to bless the people is considered as nullifying the observance of three commands.In Sefer HaMitzvot (Shoresh 9), the Rambam cites this teaching as a classic example of a fundamental principle regarding the reckoning of the 613 mitzvot. Though the Talmud often states that many mitzvot are involved in the performance or transgression of a particular commandment, this does not mean that the mitzvah should be counted as more than one mitzvah when calculating the 613 mitzvot of the Torah. Rather, the Talmud means to say that the performance of this mitzvah is considered as important as if many mitzvot were involved. - even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as [Numbers 6:23-27] states: "This is how you shall bless the children of Israel," "Say to them," "And you shall set My name..."Any priest who does not recite the priestly blessing will not be blessed, and any priest who blesses [the people] will be blessed, as [Genesis 12:3] states: "And I will bless those who bless you." 49a quotes a difference of opinion between Rabbi Akiva and Rabbi Yishmael. Rabbi Akiva's statements are quoted by the Rambam, while Rabbi Yishmael explains that the blessing for the priests is derived from Numbers 6:27: “And you will set My name upon the children of Israel and I will bless them.” “The priests bless the Jews and God blesses the priests,... together with the Jews” (Rashi).By quoting the verse from Genesis, “and I will bless those who bless you,” Rabbi Akiva emphasizes that the blessings bestowed upon the priests - as well as the blessing conveyed by the priests - stem from God's infinite goodness (Likkutei Sichot, Vol. 10).Blessed be the Merciful One who grants assistance.