Chapter 30: Birchas Kohanim-Nesias Kapayim[1]

1. The positive command:[2]

It is a positive command in the Torah for the Kohanim to bless the Jewish people every single day, one time a day, with Nesias Kapayim.

2. When is it to be performed?[3]

Biblically, a Kohen is only obligated to perform Nesias Kapayim once a day, however, the sages instituted for them to perform Nesias Kapayim by each prayer of Shacharis and Musaf.

Performing several times a day:[4] It is permitted for a Kohen who has already performed Nesias Kapayim by one Minyan to perform it again by a second Minyan with a blessing.

The custom in Eretz Yisrael:[5] In Eretz Yisrael the widespread custom is to perform Nesias Kapayim every single day. This is customarily followed even in Ashkenazi communities within Eretz Yisrael. One is not to change from the custom of his community in Nesias Kapayim, or the custom of the Shul. Those who do Nesias Kapayim, are to continue to do so according to all.

The custom in the Diaspora:[6] The widespread custom throughout all Ashkenazi provinces is not to perform Nesias Kapayim with exception to Yom Tov when people are found in a state of happiness. Even then, Nesias Kapayim is only performed during the Musaf prayer. It is performed by Musaf of Yom Tov even when it falls on Shabbos and Yom Kippur. Nevertheless, the custom of Eretz Yisrael to perform it daily is more praised than the custom of the Diaspora.

Mincha of a fast day:[7] Nesias Kapayim is performed in the repetition of Shemoneh Esrei of Mincha of a fast day with exception to those days in which the prayer of Neila is recited. Those places which are not accustomed to perform Nesias Kapayim recite Elokeinu during the Chazans repetition. [This applies even when Mincha is being davened early, by the time of Mincha Gedolah.] Those who are accustomed to perform Nesias Kapayim daily, are to do so as well by Mincha of a fast day. [However this only applies when Mincha is being prayed close to sunset, past Plag Hamincha. However when praying Mincha prior to Plag Hamincha, then Nesias Kapayim is not performed, although one does recite Elokeinu Velokei Avoseinu.]

Neila: On those fast days in which the prayer of Neila is recited, such as on Yom Kippur, then Nesias Kapayim is to be performed during the Neila prayer and not during the Mincha prayer.

3. Birchas Kohanim during Shiva:[8]

Elokeinu: Elokeinu is omitted from the Chazan’s repetition in the Shiva home, and rather the Chazan goes straight to Sim Shalom after completing the blessing of “Hatov Shimcha Lecha Naeh Lehodos.”

Nesias Kapayim: Nesias Kapayim is not performed in the Shiva home during Shiva even in areas that perform Nesias Kapayim daily, such as in Jerusalem.

Avel is a Kohen: If the Avel is a Kohen, he does not perform Nesias Kapayim even when Davening in Shul, and even if he is the only Kohen present, and even on Shabbos.

If the Avel is davening in Shul during Shiva, is Elokeinu to be recited and is Nesias Kapayim to be performed by the congregation in those places accustomed to do so? Yes. Elokeinu is to be recited and Nesias Kapayim is performed in those communities accustomed to do so daily. This applies even if the Avel is the Chazan, nevertheless, he is to recite Elokeinu, and recite Yivarechicha for the Kohanim in areas that perform Nesias Kapayim. [Some however are accustomed to have another person say Yivarechicha for the Kohanim in such a case.]

4. Conditions:

A. A Minyan:[9]

Nesias Kapayim can only be performed in the presence of a Minyan. The Kohen counts as one of the members of the Minyan.

Lost Minyan: If there were exactly ten men in Shul and one of the men left the shul and caused the Minyan to be lost, then if the Kohen already began the blessing, then he may continue with the rest of the blessing so long as majority of the Minyan has remained.

A Torah scroll:[10] There is no need for there to be a Torah scroll in the room in order to perform Nesias Kapayim.

B. The language:[11]

Nesias Kapayim may only be recited in the Hebrew Lashon-Hakodesh. If it is recited in a different language, then one does not fulfill his obligation.

C. Standing:[12]

Nesias Kapayim may only be recited in a standing position by the Kohen. If it was done sitting, one does not fulfill his obligation.

D. Out loud:[13]

Nesias Kapayim must be recited out loud. If it was said in silence, one does not fulfill his obligation.

How loud: It is to be said loud enough for the entire congregation to hear the blessing. Initially, it should be recited in a medium voice not too loud and not too low.

E. Raising the hands:[14]

The Kohen must raise his hands upon blessing the congregation. If he does not do so, then the blessings invalid.

F. Removing shoes:[15]

The sages instituted for the Kohanim to remove their shoes prior to going up to the Duchan. The shoes are to be hidden under the benches in order so they do not dishonor the synagogue.

May one do Nesias Kapayim without socks?[16] Initially, one is to wear socks during Nesias Kapayim, and so is the generally followed custom. However, in a community that the Kohanim are accustomed to go up barefoot then one too must go up barefoot and it is forbidden to go up with socks.

If one does not have socks should he do Nesias Kapayim barefoot, with shoes, or skip it all together?[17] One without socks is to perform Nesias Kapayim barefoot if he has no blemishes on his feet. This applies even in a community that all the other Kohanim go up with socks.

5. A Kohen who does not want to perform Nesias Kapayim:[18]

Those valid Kohanim who do not wish to perform Nesias Kapayim, such as due to weakness or due to some other reason, are to leave the synagogue prior to the announcement of Kohanim by the Chazan in order so they do not transgress the positive command. Accordingly, any Kohen who did not leave the synagogue prior to the announcement of Kohanim, and does not have a Halachically valid reason to not perform Nesias Kapayim transgresses a positive command and is considered as if he transgressed three positive commands. When they may return: Once the announcement of Kohanim has taken place, it is then permitted for the Kohens who left the synagogue to return. However, the custom is for them not to return until the conclusion of Nesias Kapayim, in order so people do not mistakenly think that they are invalid Kohens. Accordingly, they should leave the synagogue already prior to the start of the prayer of Ritzei in order so they are not mistaken for invalid Kohens due to their lack of going up to the Duchan by Ritzei.

6. Those who may not perform Nesias Kapayim:
7. Child:[19]

A child who is under the age of Bar Mitzvah, or over the age of Bar Mitzvah but has yet to grow two pubic hairs, may only perform Nesias Kapayim together with an adult Kohen. Furthermore, even a child who is above the age of Bar Mitzvah, and has already grown two pubic hairs may only perform Nesias Kapayim by himself on occasion, however not on a set basis until he grows a beard. Once he reaches the age in which a normal person has a full beard, which is 20 years old, then he may perform Nesias Kapayim even on a set basis by himself

B. Blemishes:[20]

A Kohen who contains blemishes on his face or hands is not to perform Nesias Kapayim due to it causing distraction to the congregation who stare at him, unless he is a local who everyone already knows or the custom is for all the Kohanim to cover their faces and hands with the Tallis, in which case it is not possible for the congregation to see the blemish and be disturbed.

C. Rasha:[21]

Even a Kohen who is wicked and is renowned for sinning is to perform Nesias Kapayim, as we do not tell a wicked man to nullify a Mitzvah and become even more wicked, and it is not he who is blessing the Jewish people but G-d.

A Kohen who desecrates Shabbos or murdered: Nonetheless, a Jew who desecrates Shabbos in public or was guilty of murder is not to perform Nesias Kapayim.

Transgresses Kehuna Mitzvos: Likewise, if the Kohen is known to transgress commands that are relevant to the priesthood, such as he married a divorcee, or defiled himself to the dead, then the sages invalidated him from his priesthood and he may not perform Nesias Kapayim.

1. Hatred:[22]

A Kohen who hates the congregation or is hated by the congregation, it is a danger for him to perform Nesias Kapayim for that congregation. [Accordingly, it is imperative prior to performing Nesias Kapayim that the Kohen accepts upon himself to love every single Jew, and that the congregation accept upon themselves to love the Kohanim.] If a Kohen is unable to remove the hatred and animosity from his heart, then he should leave the Shul [prior to Ritzei]. There is no issue, however, for two Kohanim who hate each other to recite Birchas Kohanim together.

1. Aveilus-A Kohen who is an Avel:[23]

Onen: An Onen does not perform Nesias Kapayim even on Yom Tov. [This applies even in Jerusalem. This applies even if he was asked to perform Nesias Kapayim.]

Buried during Yom Tov: Even in the event that one buried his relative on Yom Tov [i.e. Chol Hamoed], and will not begin Aveilus until after Yom Tov, he is not to perform Nesias Kapayim on Yom Tov.

During Shiva: An Avel does not perform Nesias Kapayim during Shiva.

During Aveilus period [i.e. Shloshim and 12 months]: The Ashkenazi custom is that a mourner who is a Kohen does not perform Nesias Kapayim throughout the mourning period, which is within 12 months for the passing of a mother or father, and within thirty days for the passing of other relatives. This applies even if the Avel is the only Kohen present in the Minyan. This applies even on Yomim Tovim. This applies only in areas that are accustomed to performing Nesias Kapayim only on Yom Tov. However, those areas that are accustomed to performing Nesias Kapayim daily [or every Shabbos], such as in Eretz YEretz Yisrael, the Avel is to do so after the completion of Shiva even though he is within his period of mourning.

Leaving Shul: In all the above cases, the Avel is obligated to exit the Shul prior to the Chazan calling the Kohanim. The Avel is to exit the Shul prior to Ritzei. If the Shul is accustomed to have someone tell the Kohanim to go wash hands, then they are to leave the Shul prior to this being said.

If someone told the Avel to do Nesias Kapayim: If the Kohen who is an Avel was told prior to the conclusion of Birchas Havoda [i.e. Ritzei] to perform Nesias Kapayim, or to wash hands, he is obligated to perform Nesias Kapayim. [This applies even during Shiva. However, it does not apply to one who is in a state of Aninus.]

F. Under the influence of alcohol:[24]

Lechatchila: It is initially forbidden for a Kohen to drink any alcoholic beverage at all prior to Nesias Kapayim.

Bedieved: If he did so, then if he drank a Revius of wine in one gulp then he may not perform Nesias Kapayim. However, if he drank it in two gulps, or he placed some water in it, then he may perform Nesias Kapayim. If he drank more than a Revius of wine, then even if it has been mixed with much water and even if he drank it in many gulps, he may not perform Nesias Kapayim until he sobers himself from the alcohol. The same applies if he became drunk and intoxicated from any other beverage or food that he may not perform Nesias Kapayim.

1. Non-Kohanim reciting Birchas Kohanim and performing Nesias Kapayim:[25]

It is forbidden for a non-Kohen to perform Nesias Kapayim. A non-Kohen who performs Neisas Kapayim transgresses a Biblical positive command. This applies even if the non-Kohen performs Nesias Kapayim together with the other Kohanim. [This applies even if the non-Kohen does not say the before blessing of Asher Kidishanu prior to saying Birchas Kohanim.]

H. May a Kohen who is Chazan perform Nesias Kapayim?

See Halacha 12B!

I. If the Kohen has yet to begin Davening:[26]

The Kohen is to go up to the Duchan even if he has not yet begun Davening. If he does not desire to do so such as if he fears that the time of prayer will pass by the time he is finished, then he is to leave the synagogue and pray outside. However, if he was specifically told to go up or wash hands then he must do so.

J. If a Kohen is in the midst of prayer is he to go up to the Duchan?[27]

Kohen was told to go to Duchan:[28] If the Kohen was personally told by someone to go up to Duchan, or to wash hands, then he must go up to Duchan even if he is in the midst of Shemoneh Esrei, and even if there are other Kohanim available.

Kohen was not specifically told to Duchan-Pesukei Dezimra: If a Kohen is in the midst of Pesukei Dezimra, then he is to go up to Duchan even if there are other Kohanim available, and even if he had already done so that day.

Kohen was not specifically told to Duchan-Birchas Shema: If a Kohen is in the midst of Kerias Shema or Birchas Kerias Shema, then if he is between the paragraphs then he is to go up to Duchan even if there are other Kohanim available, and even if he had already done so that day. Alternatively, he may leave the shul before Ritzei, if there are other Kohanim available and he will be able to Duchan at a later Minyan. If he is within a paragraph, then if there are no other Kohanim available, then he is to go to Duchan. If there are other Kohanim available, then he is to leave Shul prior to Ritzei.

In middle of Shemoneh Esrei:[29] If there are other Kohanim available then he is not to Duchan, and he does not need to leave the Shul. However, if there are no other Kohanim available, then he is to Duchan even in middle of Shemoneh Esrei.

7. Washing hands:

A. The obligation:[30]

The Kohen is required to wash his hands immediately prior to performing Nesias Kapayim. This applies even if he did not remove his mind from his hands after washing his hands in the morning prior to prayer, nonetheless, he must rewash them prior to going up to the Duchan.

When: The hands are to be washed prior to Ritzei, which is the time that the Kohen needs to move his feet to walk towards the Duchan.

How to wash the hands: The entire hand is to be washed up until the wrist. [From the letter of the law, it suffices to wash each hand one time. However, some are accustomed to wash each hand three times, consecutively or inconsecutively.]

Kosher water: The water used for this washing must be valid for washing for bread.

Human energy: The water must be poured onto the hands of the Kohen through the actions of a human just as we rule regarding washing for bread.

A vessel: The washing must be done through a vessel just as we rule regarding washing for bread.

Revius: The vessel must hold at least a Revius of water just as we rule regarding washing for bread.

Blessing: A blessing is not recited prior to this washing. The custom is not to recite a blessing even if one’s hands touched a dirty area prior to this washing. However, initially, it is best for the Kohen to guard his hands that they do not touch a dirty area between his morning washing and his washing prior to Nesias Kapayim.

1. Who should wash the hands of the Kohen by Nesias Kapayim?[31]

Levi: The custom is for a Levite to pour the water of the hands of the Kohen. If the Levi is a Torah scholar while the Kohen is an ignoramus, then the Levite is not required to pour water on the hands of the Kohen, unless he forgives his honor, which is encouraged. However, if even some of the Kohanim are Torah scholars then he must pour water on the hands of all of them for the sake of peace.

Bechor: If there is no Levi available to wash the hands of the Kohanim, then a Bechor from a mother [who was obligated in Pidyon Haben] is to wash the hands of the Kohanim. Despite the above ruling, many are accustomed that if there is no Levi in Shul, then the Kohen washes his own hands, and it is not washed by a Bechor. Practically, the Bechor is to wash the hands of the Kohen.

Kohen: If there is no Levi or Bechor available, then it is proper for the Kohen to wash his own hands rather than have someone else do so for him.

Levi washing his hands prior to washing the Kohen’s hands? From the letter of the law, the Levite should wash his hands prior to pouring water on the hands of the Kohen. However, the custom is not to do so and to rather rely on his morning washing. Nevertheless, if the Levi touched a dirty area in the interim, then it is proper for him to wash his hands again prior to pouring the water onto the hands of the Kohen.

May another Kohen pour the water over the hands of a Kohen?[32] This is not to be done even if no other person is available. Rather the Kohen is to pour the water on his own hands.

8. Going up to the Duchan:[33]

The moment that the Chazan reaches the paragraph of Ritzei, all of the Kohanim are to begin moving towards the Duchan. It is not necessary to begin walking to the Duchan beforehand, even if the Kohen will not be able to reach the Duchan until after Ritzei and Modim.

Did not begin walking until after Ritzei: If the Kohen did not begin walking towards the Duchan until the Chazan already completed the paragraph of Ritzei and said the words Hamachazir Shechinaso Betziyon, then he may no longer go up to the Duchan. This applies even if he remained in the synagogue when Kohanim was announced, and even if he was personally summoned to go up. This applies even if he did not begin to go up prior to Ritzei due to reasons beyond his control. However, in such a case, if he already went up to the Duchan, then he should not go down.

9. The Kohanim during the blessing:[34]

The location: The Kohanim are to go up to the Duchan to perform Nesias Kapayim. If there are many Kohanim who have gone up to the Duchan, then some of them are to stand to the right of the ark and some of them to the left of the ark.

What direction to face upon going up: The Kohanim are to go up to the Duchan and remain standing there with their fronts facing the ark and their back facing the congregation, with their fists bent like other people, until “Kohanim” is announced.

The prayer: After reciting Modim together with the congregation, the Kohanim are to recite the prayer of Yehi Ratzon as printed in the Siddur. They should lengthen in its recital until the Chazan finishes the words “Ulecha Naeh Lehodos,” in order so the congregation respond Amen to both this blessing and to the prayer of the Kohen. The Kohanim themselves are likewise to answer Amen to the blessing of the Chazzan.

Opening the fingers of the hand: The Kohanim are not to spread open their hands and stretch their fingers until the Chazzan announces the word Kohanim.

Turning towards the congregation:[35] After the Chazzan announces the word “Kohanim,” the Kohanim are to turn around so they face the congregation, and are than to bless the Jewish people with the outstretched hands, as will be explained. [If there is only one adult Kohen present, then he is to turn around on his own and begin the blessing without waiting for any announcement.] They are to face the congregation and not the Chazzan even if the Chazzan is to their right or left.

The blessing: The blessing is to be recited by the Kohanim prior to them raising and spreading their arms.

The hands of the Kohanim:[36] After the recital of the blessing, prior to reciting the first word of Yivarechicha, the Kohen is to raise his hands to the height of his shoulders. The right hand is to be raised slightly higher than the left hand. The hand is to be stretched open completely with no bent fingers. The palm of the hand is to face towards the earth with the back of the hand facing up towards heaven. The fingers are to be split in a way that there are a total of five spaces between the two hands. This is accomplished by approximating every two fingers to each other and having a split between the sets of the two fingers. Hence there is a space between the pinky-ring finger set and middle finger-index finger set by each hand, for a total of two spaces. A further two spaces exist between the index finger and thumb of each hand. A further space exist between the thumb of the right hand and thumb of the left hand, for a total of five spaces.

Answering word after word after the Chazan:[37] The Chazan is to announce out loud each and every word from Nesias Kapayim and the Kohanim are to repeat each and every word after him. After the conclusion of the each of the three verses, the congregation is to answer Amen. At the conclusion of the three verses, the Chazan is to begin the blessing of Sim Shalom.

Not to look at the congregation:[38] At the time of the blessing, the Kohanim are not to look at the congregation in order so they do not remove their minds from the blessing.

Covering themselves with a Tallis:[39] The custom is for the Kohanim to cover themselves with a Tallis during the blessing in order so they do not see the congregation, which can cause them to become distracted during the blessing, as explained above. In Ashkenazi communities the custom is for the Tallis to cover their faces but not their hands which remain extended outside of the Tallis.

Movements of the head:[40] By the following words, it is customary for the Kohens to turn their faces to both North and South [right and left] to show that everyone from all sides of the congregation are included in their blessing:

1. Yivarechicha
2. Viyishmirecha
3. Eilecha
4. Vichuneka
5. Eilecha
6. Lecha
7. Shalom

Lengthening in the recital of certain words:[41] It is customary for the Kohanim to lengthen in the recital of the conclusion of the above listed words, being that each one of these words are their own independent blessing.

Saying the words and the blessing with a melody:[42] Those Kohanim who sing the words of Nesias Kapayim are to be praised and the better one sings and recites the words with melody the more he is to be praised. The Kohanim may not sing more than one melody as this can cause confusion and they are rather to sing a single melody from beginning to end.

When to turn towards the Heichal:[43] The Kohanim are not permitted to turn their faces back towards the sanctuary until the Chazan begins the blessing of Sim Shalom.

When to close their extended fingers:[44] The Kohanim are not permitted to close their fingers until they turn around from facing the congregation [i.e. after the start of Sim Shalom].

When to leave the Duchan:[45] The Kohanim may not leave the Duchan until the Chazan completes the blessing of Sim Shalom, and majority of the congregation has already answered Amen. Until this point, they should remain facing the sanctuary with their fingers no longer stretched open. They may not speak until they leave the Duchan.

The prayer of the Kohanim:[46] The Kohanim are to recite the prayer of Ribono Shel Olam, and lengthen in its recital, until the Chazan completes his blessing of Sim Shalom in order so the Amen of the congregation counts also for their prayer.

Turning towards the right:[47] Whenever the Kohanim need to turn their bodies, whether prior to the blessing when they turn it from facing the sanctuary to face the congregation and whether after the blessing when they turn it from facing the congregation to face the sanctuary, they are to turn towards the right side. Thus, if they are facing East towards the sanctuary, then they are to turn towards their right which is towards the south until they face west. At the end of the blessing, they are then to turn towards their right which is towards North.

Not to turn one’s back to the sanctuary:[48] When the Kohanim go down from the Duchan they are not to turn their backs to the sanctuary, and are rather to step down in a way that their faces remain slightly turned towards the sanctuary similar to a student who is being excused from the presence of his master.

Not to touch the shoes:[49]  The Kohanim are to be careful not to touch their shoes upon putting them back on after they complete Nesias Kapayim, and if they do, then they are to wash their hands afterwards.

10. The order of the recital by the Chazan, Kohen, and congregation:[50]

Saying of Kohanim: The announcement of Kohanim may not begin until the congregation has completed the saying of Amen for the blessing of Naeh Lehodos.

The Kohanim: Likewise, the Kohanim may not begin saying the blessing until the word Kohanim has been completely recited, and may not begin saying any of the words of the blessing until the Chazan has completed the recital of the announced word.

The Chazan: Likewise, the Chazan may not begin saying any word of the blessing until the Kohanim have finished reciting the previously announced word of the blessing, and until the congregation has completed saying Amen for the blessings. He thus may not begin the blessing of Sim Shalom until the majority of the congregation have answered Amen for the blessing.

The congregation: Likewise, the congregation may not answer Amen for any of the three verses of the blessing, until the Kohanim have completed saying the word.

11. The congregation during the blessing:
12. Not to look at the hands of Kohanim:[51]

The congregation is not to stare or even look at the Kohanim at the time that they recite the blessing. Ideally, the prohibition is only against staring, while a mere glance is permitted. Nonetheless, the custom is to be careful to not even look with a mere glance. One who does stare at the Kohanim at this time damages his eyesight, being that the Divine presence is on their hands. Some Poskim however rule that this danger only applied during the times of the temple, however today this danger is no longer applicable, although the ruling still remains that one is not to stare at the Kohanim. Other Poskim, however, rule that the danger applies even today. Whatever the case, the custom is for the Kohanim and congregation to cover themselves with a Tallis during the blessing in order so they do not see the Kohanim. Likewise, even the Kohanim are not to look at their hands and in some communities are therefore accustomed not to cover it with a Tallis. However, in other communities they cover also their hands with the Tallis.

B. Facing the Kohanim:[52]

The congregation is obligated to face the Kohanim while the blessing is being recited. Those congregants who stand behind the Kohanim are not included within the blessing. However, those who stand in front of the Kohanim or to their sides are included within their blessing, and even a division of iron does not divide between the Jewish people and their father in heaven. Nonetheless, they must turn their face towards the face of the Kohanim, as stated above. It is due to the above reasons that it is customary of people who are meticulous to distance themselves from the eastern wall of the synagogue and walk slightly towards the western wall of the synagogue in order so their faces are opposite the faces of the Kohanim or directly opposite their side, and not in back of them.[53]

C. Are the congregants to stand for Birchas Kohanim?[54]

From the letter of the law, it is not necessary for the congregants to stand when the Kohanim recite Nesias Kapayim. Nevertheless, the widespread custom is for everyone to stand during its recital. If one is sick or weak and has difficulty standing, then he may remain sitting.

D. Paying attention to the blessing:[55]

The congregation is obligated to concentrate on the blessing being said by the Kohanim. They are thus not to recite any verses of Scripture while the blessing is being recited.

E. Head movements of Chazan and congregation during Nesias Kapayim:[56]

The following head movements are to be performed by the Chazan and congregation when Nesias Kapayim is taking place.

Word	Movement
Yivarechicha	Middle
Hashem	Right
Veyishmireka	Middle
Yaeir	Left
Hashem	Middle
Panav	Right
Eilecha	Middle
Vichuneka	Left
Yisa	Middle
Hashem	Right
Panav	Middle
Eilecha	Left
Veyaseim	Middle
Lecha	Right
Shalom	Middle

F. Hatavas Chalom:[57]

A person who had a bad dream, or suspects that he had a bad dream, is to recite the prayer for betterment of the dream during Nesias Kapayim. It is to be recited in between the recital of last three words of Viyasem Lecha Shalom. The Nussach for this prayer is printed in the Siddur. He should intend to complete the prayer at the same time that the Kohanim complete their blessing in order so the Amen of the congregation also go on his prayer. This prayer should only be reserved for when one has a bad dream and should not be said daily. In an area in which there are no Kohanim who will be saying Nesias Kapayim, then the prayer for the betterment of the dream should be said when the Chazan recites the blessing of Sim Shalom, and he should intend to conclude the prayer together with the Chazan’s conclusion of the blessing in order so the Amen of the congregation goes also on his prayer. In those areas in which Nesias Kapayim is only recited during the festival, the custom became to recite the prayer for betterment of dreams by each of the festivals when Nesias Kapayim is said, as it is not possible that one did not have a dream that requires healing within the interim.

The Chazan: It is forbidden for the Chazan to recite this prayer of the betterment of the dream being that it is an interval in his prayer.

1. Not to replicate the form of hands of the Kohanim by Nesias Kapayim:[58]

One is not to replicate the form of hands of the Kohanim which they make by Nesias Kapayim [i.e. a total of five spaces between the fingers and two hands[59]], as doing so arouses the powers of the side of evil and draws curse upon oneself.

12. The Chazan during the blessing:

A. Answering Amen:[60]

It is permitted for the Chazan to answer Amen after the blessing of Asher Kidishanu said by the Kohanim, and after each of the three verses of the blessing, if he is sure of himself that doing so will not confuse his ability to announce the next word of the blessing, or return to the recital of Sim Shalom. This allowance applies especially in today’s times when we all pray from a Siddur, and the chance of making a mistake is low.

B. May a Kohen who is Chazzan perform Nesias Kapayim?[61]

If there are no other Kohanim available: A Kohen who is Chazzan may perform Nesias Kapayim if there are no other Kohanim available to perform Nesias Kapayim.

If there are other Kohanim available: If there are other Kohanim available to perform Nesias Kapayim, then while some communities are accustomed for the Chazan to perform Nesias Kapayim, in other communities the custom is for the Chazan not to perform Nesias Kapayim. [Practically, in Eretz Yisrael the custom is for the Chazan to always perform Nesias Kapayim, even when there are other Kohanim available. This is the custom of the Yerushalmiyim and Chassidim, however the Sephardim and Litvish communities are accustomed not to do so. However, some opinions say that if there is only one other Kohen besides for the Chazan, then the Chazan must perform Nesias Kapayim, as only when there are two Kohanim saying the blessing is the blessing Biblical.]

C. Chazan accidentally skipped Birchas Kohanim:[62]

Remembered in middle of Sim Shalom: If the Chazan accidentally skipped Birchas Kohanim and remembered in middle of Sim Shalom, then he is to go back and recite Birchas Kohanim, and then restart again from the beginning of Sim Shalom. This applies both to areas which perform Nesias Kapayim with a Kohen and the Chazan ended up skipping it, and to areas that don’t perform Nesias Kapayim and simply recite Elokeinu in its stead. In areas which perform Nesias Kapayim with a Kohen and the Chazan ended up skipping it, remembering in middle of Sim Shalom, he should go back and have Nesias Kapayim performed and then restart again from Sim Shalom. In areas that don’t perform Nesias Kapayim and simply recite Elokeinu in its stead, then the Chazan is to go back and say Elokeinu and then restart from the beginning of Sim Shalom.

Remembered after concluding the blessing of Sim Shalom: In areas that Nesias Kapayim is not performed and simply the paragraph of Elokeinu was skipped, then they fulfill their obligation and do not need to repeat Chazaras Hashatz. In areas that perform Nesias Kapayim, then if they remembered after concluding Sim Shalom, Nesias Kapayim is to be performed without a blessing at that moment.

 

13. Elokeinu when there is Nesias Kapayim:[63]

A. Chazan reciting silent versus out loud:[64]

According to Ashkenazi custom, the introductory stanza of Elokeinu is to be recited by the Chazan quietly up until the word Kohanim, which is then said out loud, and represents the official announcement for the Kohanim. He then recites the words Am Kedoshecha Kamur quietly, as explained below. [However, according to the rulings of Admur in his Siddur, the Chazan is to say Elokeinu in a regular tone of prayer until he reaches the word Kohanim which he is to say with a louder voice. The Chazan concludes Am Kedoshecha Kamur in a regular tone, not quietly and not as loud as the previous word of Kohanim. In a case that the Chazan is not the Makri, these same directives apply.]

B. Am Kedoshecha Kamur:[65]

The Chazan: According to Ashkenazi custom, the words Am Kedoshecha Kamur is said quietly by the Chazan, as explained above. However, according to the rulings of Admur in his Siddur, the Chazan concludes Am Kedoshecha Kamur in a regular tone, not quietly and not as loud as the previous word of Kohanim.

The Kohanim: The Kohanim are not to repeat the words “Am Kedoshecha Kamur.”

The congregation: Some have the custom for the congregation to repeat the words “Am Kedoshecha Kamur,” although this does not seem to be the custom in accordance to Admur.

1. Only one Kohen by the Duchan:

Saying Kohanim:[66] The word Kohanim which is to be announced prior to the blessing of the Kohanim is to only be said if there are two adult Kohanim by the Duchan. It is not said if there is only one adult Kohen present, including if he is there with his son who is under Bar Mitzvah. In such a case, the Kohen is on his own to turn around and begin the blessing without waiting for any announcement from the Chazan.

Saying Elokeinu:[67] According to Ashkenazi custom, Elokeinu is to be said quietly if there is only one adult Kohen present. It certainly is not to be said out loud due to that we do not recite the word Kohanim out loud when there is only one Kohen.

14. Head movements for Chazan:

A. When saying Elokeinu without Nesias Kapayim:[68]

The following head movements are to be performed by the Chazan upon him reciting the words of the Birchas Kohanim when Nesias Kapayim is not taking place.

Word	Movement
Yivarechicha	Bow to right
Hashem	Up by right
Veyishmireka	Bow forward
Yaeir	Bow to left
Hashem	Up by left
Panav	Bow by left
Eilecha	Bow by left
Vichuneka	Bow by forward
Yisa	Bow forward
Hashem	Up Forward
Panav	Bows forward
Eilecha	Bows forward
Veyaseim	Bows right
Lecha	Bows left
Shalom	Bows middle

B. Movements for Chazan when there is Kohanim:

When Nesias Kapayim is taking place, the Chazan is to perform the same head movements as the rest of the congregation.

15. Mincha of a fast day:[69]

The Chazan recites Birchas Kohanim in his repetition of Shemoneh Esrei of Mincha. Those places which are not accustomed to do Birchas Kohanim recite Elokeinu during the Chazans repetition. [This applies even when Mincha is being davened early, by the time of Mincha Gedolah.] Those who are accustomed to perform Nesias Kapayim daily, are to do so as well by Mincha of a fast day. [However this only applies when Mincha is being prayed close to sunset, past Plag Hamincha. However when praying Mincha prior to Plag Hamincha then Nesias Kapayim is not done, although one does recite Elokeinu Velokei Avoseinu.]

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[1] See Admur 128-129; Ketzos Hashulchan 23; Tefila Kehilchasa 14; Shulchan Menachem 1:82-88

[2] See Admur 128:1; Ketzos Hashulchan 23:1

[3] See Admur 128:1; Ketzos Hashulchan 23:1

[4] See Admur 128:41; Ketzos Hashulchan 23:21

[5] See Admur 128:57; Siddur Admur; Ketzos Hashulchan 23:2

[6] See Admur 128:57; Siddur Admur; Ketzos Hashulchan 23:2

[7] Michaber 129:1; 566:8; Admur 129:1-2

[8] Ketzos Hashulchan 23:25

[9] See Admur 128:1; Ketzos Hashulchan 23:1

[10] See Admur 128:18; Ketzos Hashulchan 23:8

[11] See Admur 128:23; Ketzos Hashulchan 23:1

[12] See Admur 128:23; Ketzos Hashulchan 23:1

[13] See Admur 128:23; Ketzos Hashulchan 23:1

[14] See Admur 128:23; Ketzos Hashulchan 23:1

[15] See Admur 128:6-7; Ketzos Hashulchan 23:6; Piskeiy Teshuvos 128:14

[16] M”B 128:18

[17] Igros Moshe 2:32

[18] See Admur 128:5; Ketzos Hashulchan 23:23

[19] See Admur 128:49; Ketzos Hashulchan 23:26

[20] See Admur 128:44-46; Ketzos Hashulchan 23:27

[21] See Admur 128:52-53; Ketzos Hashulchan 23:28

[22] See Admur 128:19; Ketzos Hashulchan 23:22

[23] See Admur 128:55; Ketzos Hashulchan 23:25

[24] See Admur 128:51; Ketzos Hashulchan 23:24

[25] See Admur 128:2; Rama 128:1; Kesubos 24b

[26] See Admur 128:42; Ketzos Hashulchan 23:20; Piskeiy Teshuvos 128:64

[27] See Admur 128:43; Ketzos Hashulchan 23:20; Piskeiy Teshuvos 128:64

[28] Admur 128:43

[29] Ketzos Hashulchan 23:20

[30] See Admur 128:8-9; Ketzos Hashulchan 23:3

[31] See Admur 128:10-11; Ketzos Hashulchan 23:4; Piskeiy Teshuvos 128:22

[32] Kaf Hachaim 128:40 based on the Zohar

[33] See Admur 128:13; Ketzos Hashulchan 23:5

[34] See Admur 128:14-15; Ketzos Hashulchan 23:7

[35] See Admur 128:16; Ketzos Hashulchan 23:8

[36] See Admur 128:20; Ketzos Hashulchan 23:9

[37] See Siddur Admur; Admur 128:24; Ketzos Hashulchan 23:10

[38] See Admur 128:36; Ketzos Hashulchan 23:12

[39] See Admur 128:36; Ketzos Hashulchan 23:12

[40] See Admur 128:58; Ketzos Hashulchan 23:13

[41] See Admur 128:58; Ketzos Hashulchan 23:13

[42] See Admur 128:35; Ketzos Hashulchan 23:13

[43] See Admur 128:25; Ketzos Hashulchan 23:16

[44] See Admur 128:25; Ketzos Hashulchan 23:16

[45] See Admur 128:25; Ketzos Hashulchan 23:16

[46] See Admur 128:24; Ketzos Hashulchan 23:16

[47] See Admur 128:26; Ketzos Hashulchan 23:17

[48] See Admur 128:27; Ketzos Hashulchan 23:17

[49] See Admur 128:27; Ketzos Hashulchan 23:17

[50] See Admur 128:28-30; Ketzos Hashulchan 23:11

[51] See Admur 128:36; Kaf Hachaim 128:142; Ketzos Hashulchan 23:12; Piskeiy Teshuvos 128:55; Sefer Shemiras Haguf Vihanefesh [Lerner] 79:2

[52] See Admur 128:36; Ketzos Hashulchan 23:12

[53] See Admur 128:37; Ketzos Hashulchan 23:15

[54] Admur 128:23; M”A 128; M”B 128:51

[55] See Siddur Admur; Ketzos Hashulchan 23:14

[56] Hayom Yom 7^th Sivan; Sefer Haminhagim p. 42

[57] See Siddur Admur; Admur 130; Ketzos Hashulchan 23:14

[58] Ataz 128:12 in name of Zohar Parshas Nasso p. 145; Kaf Hachaim 128:79; Sefer Shemiras Haguf Vihanefesh [Lerner] 79:4

[59] See Michaber 128:12

[60] Ketzos Hashulchan 23:11

[61] See Admur 128:32-33; Ketzos Hashulchan 23:18-19 footnote 42

[62] See Piskeiy Teshuvos 127:3; 128:33

[63] Piskeiy Teshuvos 128:32

[64] See Admur 128:15-17; Ketzos Hashulchan 23:8

[65] See Admur 128:15-17; Ketzos Hashulchan 23:8 footnote 15

[66] Michaber 128:10; Admur 128:15; Abayey Sotah 38a; Rambam Tefila 14:8; M”A 128:13; Mabit 1:64; Ketzos Hashulchan 23:8

[67] See Levush 128; P”M 128 A”A 13 [that may say even out loud]; Ataz 128:10 that so is the custom to say quietly even when there is only one Kohen; M”B 128:38; Likkutei Maharich 3 Seder Nesias Kapayim; Piskeiy Teshuvos 128:32 footnote 148 and 152 regarding saying out loud even in such a case; Regarding the general difference in this matter between Sephardim and Ashkenazim: See Michaber 128:10; Admur 128:16; Ketzis Hashulchan 23:8 footnote 14; Piskeiy Teshuvos 128:32; Regarding the Chabad custom: See Admur ibid; Siddur Admur; Piskeiy Hasiddur 84

[68] See Sefer Haminhagim p. 28; Sefer Hamamarim 5708 p. 147; M”A 127:3Piskeiy Teshuvos 127:5

[69] Michaber 129:1; 566:8; Admur 129:1-2