“Hashem spoke to Moshe saying that he should tell Aaron and his sons that they should bless the Jewish people with the blessing of Yivarechicha Hashem Veyishmirecha etc.”
- The positive command of Birchas Kohanim:[1]
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.
- When is it to be performed?[2]
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:[3] 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:[4] 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:[5] 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.
- Conditions:
- A Minyan:[6]
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:[7] There is no need for there to be a Torah scroll in the room in order to perform Nesias Kapayim.
- The language:[8]
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.
- Standing:[9]
Nesias Kapayim may only be recited in a standing position by the Kohen. If it was done sitting, one does not fulfill his obligation.
- Out loud:[10]
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.
- Out loud:[11]
Nesias Kapayim must be recited out loud. If it was said in silence, one does not fulfill his obligation.[12]
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.
If a Kohen has a hoarse voice may he perform Nesias Kapayim?
If at least 10 people can still hear him despite his hoarse voice, then he may do so with a blessing.[13] [This applies even if his voice will end up being drowned out by the other Kohanim, so long as his voice would be hearable if he was alone.[14]] If his voice is so hoarse that not even 10 people can hear him, then he is not to perform Nesias Kapayim and is to rather leave the Shul before Ritzei.[15] [Nonetheless, some are lenient that if they are not the only Kohen in Shul, to nevertheless join the other Kohanim and say the words with them in his inaudible voice, although without saying a blessing.[16] If however he is the only Kohen in shul, then he must leave before Ritzei and may not perform Nesias Kapayim.]
- Raising the hands:[17]
The Kohen must raise his hands upon blessing the congregation. If he does not do so, then the blessings invalid.
- Removing shoes:[18]
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?[19] 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?[20] 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.
- A Kohen who does not want to perform Nesias Kapayim:[21]
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.
[1] See Admur 128:1; Ketzos Hashulchan 23:1
[2] See Admur 128:1; Ketzos Hashulchan 23:1
[3] See Admur 128:41; Ketzos Hashulchan 23:21
[4] See Admur 128:57; Siddur Admur; Ketzos Hashulchan 23:2
[5] See Admur 128:57; Siddur Admur; Ketzos Hashulchan 23:2
[6] See Admur 128:1; Ketzos Hashulchan 23:1
[7] See Admur 128:18; Ketzos Hashulchan 23:8
[8] See Admur 128:23; Ketzos Hashulchan 23:1
[9] See Admur 128:23; Ketzos Hashulchan 23:1
[10] See Admur 128:23; Ketzos Hashulchan 23:1
[11] See Admur 128:23; Michaber 128:14; Rambam Tefila 14:11; Sotah 38a; Ketzos Hashulchan 23:1
[12] Admur 128:23; M”A 128:21; Peri Chadash 128; Elya Raba 128:13; Kneses Hagedola 128
[13] Ketzos Hashulchan 23 footnote 2 regarding Bedieved; Or Letziyon 2 Dinei Nesias Kapayim 8; Teshuvos Vehanhagos 3:50; Piskeiy Teshuvos 128:46; However, see Admur 128:23 that it must be said loud enough for all of the congregation that is present to hear him, although perhaps this detail does not invalidate the blessing so long as 10 people can hear. Vetzaruch Iyun
[14] Piskeiy Teshuvos 128 footnote 215
[15] M”B 128:53; Kaf Hachaim 128:92; See Olas Tamid 128:30
The reason: As reciting the words out loud is an absolute obligation, without which the blessing is invalid. [See Admur 128:23 “The blessing must be recited….and Bekol Ram [i.e. out loud] and even Bedieved one does not fulfill his obligation if he swerved from one of these.”; Michaber 128:14; Rambam Tefila 14:11; Sotah 38a; M”A 128:21; Peri Chadash 128; Elya Raba 128:13; Kneses Hagedola 128; Ketzos Hashulchan 23:1]
[16] Tzitz Eliezer 15:21 that so is Minhag Haolam
[17] See Admur 128:23; Ketzos Hashulchan 23:1
[18] See Admur 128:6-7; Ketzos Hashulchan 23:6; Piskeiy Teshuvos 128:14
[19] M”B 128:18
[20] Igros Moshe 2:32
[21] See Admur 128:5; Ketzos Hashulchan 23:23