Shulchan Aruch, Orach Chayim Siman 128

Siman 128

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א אֵין נְשִׂיאַת כַּפַּיִם בְּפָחוֹת מִי', וְהַכֹּהֲנִים מֵהַמִּנְיָן. וְאֵין לְזָר לִשָּׂא כַּפָּיו, אֲפִלּוּ עִם כֹּהֲנִים אֲחֵרִים (בְּפ' ב' דִּכְתֻבּוֹת דכ"ד דְּזָר עוֹבֵר בַּעֲשֵׂה, וְתוספ' פ' כָּל כִּתְבֵי לֹא יָדַע ר"י מָה אִסוּר יֵשׁ בְּזָר הָעוֹלֶה, וְאֶפְשָׁר דְּעִם כֹּהֲנִים אֲחֵרִים שָׁרֵי וְצָרִיךְ עִיּוּן).
1 Raising the Hands [to perform Birkat Kohanim - The Priestly Blessing] And Which Things Invalidate A Kohen. Containing 45 S'ifim: There is no "raising of the hands" [i.e. Birkat Kohanim] with less than ten [i.e. a quorum/minyan], and the Kohanim [who bless come from] the minyan [i.e. they are part of the initial minyan; not in addition to it]. A non-Kohen should not "raise the hands", even along with (others who are Kohanim) (Ketubot, ch. 2, daf 24, states that a non-Kohen violates a positive commandment) (but Tosafot in the chapter "Kol Kitvei" [Shabbat, ch. 16] states that the R"i does not know what prohibition there would be for a non-Kohen who ascends [for Birkat Kohanim], and it is possible that along with others who are Kohanim [it would be permitted]; but this requires further consideration).
ב כָּל כֹּהֵן שֶׁאֵין בּוֹ אֶחָד מֵהַדְּבָרִים הַמְעַכְּבִים, אִם אֵינוֹ עוֹלֶה לַדּוּכָן אַף עַל פִּי שֶׁבִּטֵּל מִצְוַת עֲשֵׂה אַחַת, הֲרֵי זֶה כְּעוֹבֵר בְּג' עֲשֵׂה אִם הָיָה בְּבֵית הַכְּנֶסֶת כְּשֶׁקָּרְאוּ כֹּהֲנִים, אוֹ אִם אָמְרוּ לוֹ לַעֲלוֹת אוֹ לִטֹּל יָדָיו.
2 Any Kohen who does not have one of the things that prevent [him from performing Birkat Kohanim] — if he does not ascend to the platform, even though he has [only] forfeited one positive commandment, it is as if he has violated three positive commandments if he was in the synagogue when they called "Kohanim" or if they told him to go up or to wash his hands.
ג אִם עָלָה פַּעַם אַחַת בְּיוֹם זֶה, שׁוּב אֵינוֹ עוֹבֵר, אֲפִלּוּ אָמְרוּ לוֹ: עֲלֵה.
3 If he had gone up once [already] that day, he would not be violating [the positive commandment if he did not go up subsequent times], even if they told him, "Go up."
ד כְּשֶׁהַכֹּהֲנִים אֵינָם רוֹצִים לַעֲלוֹת לַדּוּכָן, אֵינָם צְרִיכִים לִשְׁהוֹת חוּץ מִבֵּית הַכְּנֶסֶת אֶלָּא בְּשָׁעָה שֶׁקּוֹרֵא הַחַזָּן: כֹּהֲנִים, אֲבָל כְּדֵי שֶׁלֹּא יֹאמְרוּ שֶׁהֵם פְּגוּמִים נָהֲגוּ שֶׁלֹּא לִכָּנֵס לְבֵית הַכְּנֶסֶת עַד שֶׁיִּגְמְרוּ בִּרְכַּת כֹּהֲנִים.
4 When the Kohanim do not want to ascend to the platform, they are not required to stay outside the synagogue except during the time when the chazzan calls "Kohanim." Nevertheless, so that people shouldn't say that they are disqualified, it is customary that they do not enter the synagogue until Birkat Kohanim is completed.
ה לֹא יַעֲלוּ הַכֹּהֲנִים לַדּוּכָן בְּמִנְעָלִים, אֲבָל בְּבָתֵּי שׁוֹקַיִם שָׁרֵי. וְיֵשׁ מַחְמִירִין אִם הֵם שֶׁל עוֹר (אֲגֻדָּה פ' הַקוֹרֵא אֶת הַמְּגִלָּה), וְנַהֲגוּ לְהָקֵל בִּקְצָת מְקוֹמוֹת.
5 Kohanim may not ascend to the platform in shoes, but in socks it is permitted. (Some are stringent if they [the socks] are made of leather) (Aguda, Chapter "HaKoreh et HaMegilla" [Megillah Chapter 2]) (and they practice leniently in a few places).)
ו אַף עַל פִּי שֶׁנָּטְלוּ הַכֹּהֲנִים יְדֵיהֶם שַׁחֲרִית, חוֹזְרִים וְנוֹטְלִים יְדֵיהֶם עַד הַפֶּרֶק, שֶׁהוּא חִבּוּר הַיָּד וְהַזְּרוֹעַ; וְהַלֵּוִי יוֹצֵק מַיִם עַל יְדֵיהֶם, וְקֹדֶם לָכֵן יִטֹּל הַלֵּוִי יָדָיו. וְלֹא נָהֲגוּ הַלְּוִיִּם לִטֹּל יְדֵיהֶם תְּחִלָּה, רַק סָמְכוּ עַל נְטִילָתָן שַׁחֲרִית.
6 Even though the Kohanim washed their hands in the morning, they go back and wash their hands again up to the wrist, which is the joint connecting the hand and the arm. The Levi pours water on their hands, and prior to this, the Levi washes [the Levi's own] hands. (We do not practice that the Levi'im wash their hands first; rather they rely on their morning washing.)
ז אִם נָטַל הַכֹּהֵן יָדָיו שַׁחֲרִית וּבֵרַךְ עַל נְטִילַת יָדָיִם, לֹא יַחֲזֹר לְבָרֵךְ כְּשֶׁנּוֹטֵל יָדָיו לִנְשִׂיאַת כַּפַּיִם.
7 If the Kohen washed [the Kohen's] hands in the morning and blessed [the blessing of] "Al N'tilat Yadayim", [the Kohen] should not go back to bless [again] when washing [that Kohen's own] hands for the Raising of the Hands [i.e. the Priestly Blessing].
ח כְּשֶׁמַּתְחִיל שְׁלִיחַ צִבּוּר: רְצֵה, כָּל כֹּהֵן שֶׁבְּבֵית הַכְּנֶסֶת נֶעֱקָר מִמְּקוֹמוֹ לַעֲלוֹת לַדּוּכָן, וְאַף אִם לֹא יַגִּיעַ שָׁם עַד שֶׁיְּסַיֵּם שְׁלִיחַ צִבּוּר רְצֵה, שַׁפִּיר דָּמִי; אֲבָל אִם לֹא עָקַר רַגְלָיו בִּרְצֵה, שׁוּב לֹא יַעֲלֶה.
8 When the prayer leader starts [the blessing] "R'tzei", every Kohen that is in the synagogue must uproot from [that Kohen's] place to go up to the platform, and even if [the Kohen] doesn't arrive there until the prayer leader concludes R'tzei, that's fine. But if [the Kohen] did not uproot [the Kohen's] feet at R'tzei, [that Kohen] may no longer go up.
ט כְּשֶׁעוֹקְרִים הַכֹּהֲנִים רַגְלֵיהֶם לַעֲלוֹת לַדּוּכָן, אוֹמְרִים: יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹקֵינוּ שֶׁתְּהֵא בְּרָכָה זוֹ שֶׁצִּוִּיתָנוּ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל בְּרָכָה שְׁלֵמָה, וְלֹא יְהֵא בָּהּ מִכְשׁוֹל וְעָוֹן מֵעַתָּה וְעַד עוֹלָם; וּמַאֲרִיכִים בִּתְפִלָּה זוֹ עַד שֶׁיִּכְלֶה אָמֵן שֶׁל הוֹדָאָה מִפִּי הַצִּבּוּר.
9 When the Kohanim uproot their feet to ascend to the platform, [Rashi, Tosefot, and the Ran wrote that they should not say it until they are standing by the ark, and such wrote the Beit Yosef] they say "May it be desirable before You, LORD our God, that this blessing that You commanded us to bless Your people Israel will be a complete blessing, and there should not be an impediment or wrongdoing in it now and forever." And they elongate this prayer until the congregation's [saying of] "Amen" [after] Hoda-ah [the "Modim" blessing].
י עוֹמְדִים בַּדּוּכָן פְּנֵיהֶם כְּלַפֵּי הַהֵיכָל וַאֲחוֹרֵיהֶם כְּלַפֵּי הָעָם, וְאֶצְבְּעוֹתֵיהֶם כְּפוּפִים לְתוֹךְ כַּפֵּיהֶם, עַד שֶׁשְּׁלִיחַ צִבּוּר מְסַיֵּם מוֹדִים וְאָז אִם הֵם שְׁנַיִם קוֹרֵא לָהֶם הַשְּׁלִיחַ צִבּוּר: (בַּטּוּר בְּשֵׁם ר"י וְרמב"ם). כֹּהֲנִים. הַגָּה: וְלֹא יֹאמַר אֱלֹהֵינוּ וֵאלֹהֵי וְכו'; וְיֵשׁ אוֹמְרִים שֶׁאוֹמְרִים אוֹתוֹ בְּלַחַשׁ עַד מִלַּת כֹּהֲנִים, וְאָז יֹאמְרוּ בְּקוֹל רָם (טוּר בְּשֵׁם ר"י וְר"מ מֵרוֹטֶנְבּוּרְג) וְחוֹזֵר וְאוֹמֵר: עַם קְדוֹשָׁךְ כָּאָמוּר, בְּלַחַשׁ, וְכֵן נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ. וּמַחֲזִירִים פְּנֵיהֶם כְּלַפֵּי הָעָם; וְאִם הוּא א', אֵינוֹ קוֹרֵא לוֹ, אֶלָּא הוּא מֵעַצְמוֹ מַחֲזִיר פָּנָיו.
10 They stand on the platform, their faces towards the ark and their backs towards the people, and their fingers folded into their palms, until the prayer leader finishes Modim. Then, if there are two [Kohanim], [the prayer leader] (Tur in the name of R"i and the Rambam) calls to them "Kohanim". Rema: [The prayer leader] should not say "E-lokeinu v'E-lokei Avoteinu..."; but some say that they do recite it quietly until the word "Kohanim," and then [the prayer leader] recites it a loud voice (Tur in the name of R"i and the R"m [Meir] of Rothenburg); and then goes back [to reciting] quietly and says "am k'doshekha ka-amor". This is how we practice in these countries. Then, [the Kohanim] turn their faces toward the people. But if there if it is just one [Kohen], [the prayer leader] doesn't call to him; rather, [the Kohen] turns his face on his own.
יא כְּשֶׁמַּחֲזִירִין פְּנֵיהֶם כְּלַפֵּי הָעָם, מְבָרְכִין: אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה.
11 When they turn their faces toward the people, they bless: "Who has sanctified us with the sanctity of Aaron and commanded us to bless [God's] people Israel with love."
יב מַגְבִּיהִים יְדֵיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּמַגְבִּיהִים יָד יְמָנִית קְצָת לְמַעְלָה מֵהַשְּׂמָאלִית, וּפוֹשְׁטִים יְדֵיהֶם וְחוֹלְקִים אֶצְבְּעוֹתֵיהֶם וּמְכַוְּנִים לַעֲשׂוֹת ה' אֲוִירִים: בֵּין ב' אֶצְבָּעוֹת לְב' אֶצְבָּעוֹת אֲוִיר אֶחָד; וּבֵין אֶצְבַּע לְגוּדָל; וּבֵין גּוּדָל לְגוּדָל. וּפוֹרְשִׂים כַּפֵּיהֶם, כְּדֵי שֶׁיְּהֵא תּוֹךְ כַּפֵּיהֶם כְּנֶגֶד הָאָרֶץ וַאֲחוֹרֵי יְדֵיהֶם כְּנֶגֶד הַשָּׁמַיִם.
12 They raise their hands opposite their shoulders, and raise the right hand slightly above the left, and stretch out their hands and separate their fingers, and they aim to make five spaces: between two fingers [i.e. the pinky and ring fingers] and the other two fingers [i.e. the middle and index fingers] is the first space [on each hand]; between the index finger and the thumb; and from thumb to thumb. They spread their palms so that the interior of their palms faces the ground and the backs of their hands faces heaven.
יג מַתְחִילִין הַכֹּהֲנִים לוֹמַר: יְבָרֶכְךָ. הַגָּה: וְיֵשׁ אוֹמְרִים שֶׁגַּם מִלַּת יְבָרֶכְךְ יִקְרָא אוֹתוֹ שְׁלִיחַ צִבּוּר תְּחִלָּה (טוּר וְרַ"ן פ' הַקוֹרֵא וְהַגָּהוֹת מַיְמוֹנִי) וְכֵן נוֹהֲגִים בְּכָל מְדִינוֹת אֵלּוּ, וְאַחַר כָּךְ מְקָרֵא אוֹתָם שְׁלִיחַ צִבּוּר מִלָּה בְּמִלָּה, וְהֵם עוֹנִים אַחֲרָיו עַל כָּל מִלָּה עַד שֶׁיְּסַיְּמוּ פָּסוּק רִאשׁוֹן, וְאָז עוֹנִים הַצִּבּוּר: אָמֵן; וְכֵן אַחַר פָּסוּק ב'; וְכֵן אַחַר פָּסוּק ג'.
13 The Kohanim begin to say "Y'varekhekha". Rema: Some say that the prayer leader calls out even the word "Y'varekhekha" to them first (Tur and the Ran - chapter "Hakoreh" [Talmud Megillah Chapter 2], and Hagahot Maimoni), (and so we practice in these countries.) Afterward, the prayer leader calls out to them word by word, and they respond after [the leader] with each word, until they conclude the first verse. And then the congregation answers, "Amen." And so after the second verse; and so after the third verse.
יד אֵין מְבָרְכִין אֶלָּא בְּלָשׁוֹן הַקֹּדֶשׁ; וּבַעֲמִידָה; וּבִנְשִׂיאַת כַּפַּיִם; וּבְקוֹל רָם.
14 We do not bless [Birkat Kohanim] except in the holy language [Hebrew]; while standing; with outstretched palms; and in a loud voice.
טו וְאַחַר כָּךְ מַתְחִיל שְׁלִיחַ צִבּוּר: שִׂים שָׁלוֹם, וְאָז כֹּהֲנִים מַחֲזִירִים פְּנֵיהֶם לַהֵיכָל, וְאוֹמְרִים: רִבּוֹן הָעוֹלָמִים, עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ, עֲשֵׂה אַתָּה מַה שֶּׁהִבְטַחְתָּנוּ, הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ אֶת יִשְׂרָאֵל. (דְּבָרִים כו, טו). הַגָּה: וְיַאֲרִיכוּ בִּתְפִלָּה זוֹ עַד שֶׁיְּסַיֵּם שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם וְשֶׁיַּעֲנוּ הַצִּבּוּר אָמֵן עַל שְׁנֵיהֶם, וְאִם אֵינָם יְכוֹלִים לְהַאֲרִיךְ כָּל כָּךְ, יֹאמְרוּ: אַדִּיר בַּמָּרוֹם וְכו', כְּדִלְקַמָּן סי' ק"ל, (רַשִׁ"י פ' אֵלּוּ נֶאֱמָרִין וְהַגָּהוֹת מַיְמוֹנִי).
15 Afterwards, the prayer leader begins [the blessing of] "Sim Shalom," and then the Kohanim turn their faces toward the ark, and they say: "Master of the Universe, we have done what You have decreed upon us; do what you have promised us: "Look forth from Your holy abode, from the Heavens, and bless Your people Israel..." (Deut. 26:15) Rema: And they should elongate this prayer until the prayer leader concludes "Sim Shalom", so that the congregation answers "Amen" to both of them. But if they are not able to elongate [it] so much, they should say "Adir bamarom..." as stated below, siman 130. (Rashi - chapter "Eilu Ne'emarin" [Sotah, Chapter 7], and Hagahot Maimoni)
טז אֵין הַכֹּהֲנִים רַשָּׁאִים לְהַחֲזִיר פְּנֵיהֶם עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם; וְאֵינָם רַשָּׁאִים לָכֹף אֶצְבְּעוֹתֵיהֶם עַד שֶׁיַּחְזְרוּ פְּנֵיהֶם; וְעוֹמְדִים שָׁם וְאֵינָם רַשָּׁאִים לַעֲקֹר מִשָּׁם עַד שֶׁיְּסַיֵּם שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם; וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁצְּרִיכִין לְהַמְתִּין עַד שֶׁיְּסַיְּמוּ הַצִּבּוּר לַעֲנוֹת אָמֵן אַחַר בִּרְכַּת שִׂים שָׁלוֹם וְכֵן הַמִּנְהָג.
16 The Kohanim are not permitted to turn their faces until the prayer leader begins "Sim Shalom," and they are not permitted to curl in their fingers until they turn their faces. They must stand there and they are not permitted to uproot [themselves] from there until the prayer leader concludes "Sim Shalom." But there is one who says that they must wait until the congregation concludes answering "Amen" after the blessing of "Sim Shalom" (and this is the custom).
יז כְּשֶׁמַּחֲזִירִין פְּנֵיהֶם, בֵּין בִּתְחִלָּה בֵּין בַּסוֹף, לֹא יַחֲזִירוּ אֶלָּא דֶּרֶךְ יָמִין. הַגָּה: כְּשֶׁיּוֹרְדִין מִן הַדּוּכָן לֹא יִגְּעוּ בְּמִנְעֲלֵיהֶם הַמְטֻנָּפִים; וְאִם נוֹגְעִים יִטְּלוּ יְדֵיהֶם לַתְּפִלָּה שֶׁיִּתְפַּלְּלוּ אַחַר כָּךְ (אֲגֻדָּה פ' הָיָה קוֹרֵא).
17 When they turn their faces—whether at the beginning or at the end—they should only rotate rightward. Rema: When they go down from the platform, the should not touch their filthy shoes; and if they did touch [them], they must wash their hands for prayer [i.e. the Amidah], for they will continue praying after this. (Agudah - chapter "Haya Koreh" [Brachot Chapter 2])
יח אֵין הַמְּקָרֵא שֶׁקּוֹרֵא כֹּהֲנִים רַשַּׁאי לִקְרוֹת: כֹּהֲנִים, עַד שֶׁיִּכְלֶה מִפִּי הַצִּבּוּר אָמֵן שֶׁעוֹנִים אַחַר בִּרְכַּת מוֹדִים; וְאֵין הַכֹּהֲנִים רַשָּׁאִים לְהַתְחִיל בִּרְכַּת אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן, עַד שֶׁיִּכְלֶה דִּבּוּר קְרִיאַת כֹּהֲנִים מִפִּי הַקּוֹרֵא; וְאַחַר שֶׁבֵּרְכוּ הַכֹּהֲנִים אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן אֵינָם רַשָּׁאִים לְהַתְחִיל יְבָרֶכְךָ, עַד שֶׁיִּכְלֶה מִפִּי כָּל הַצִּבּוּר אָמֵן שֶׁעוֹנִים אַחַר בִּרְכַּת אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן; וְכֵן אֵינָם רַשָּׁאִים לְהַתְחִיל בְּתֵבָה, עַד שֶׁתִּכְלֶה הַתֵּבָה מִפִּי הַמְּקָרֵא; וְאֵין הַצִּבּוּר עוֹנִין אָמֵן, עַד שֶׁתִּכְלֶה בְּרָכָה מִפִּי הַכֹּהֲנִים. הַגָּה: וְלֹא יַתְחִילוּ הַכֹּהֲנִים רִבּוֹן הָעוֹלָמִים כו', עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר (בֵּית יוֹסֵף).
18 The caller who calls out "Kohanim" is not permitted to call out "Kohanim" until the congregation has finished uttering the "Amen" which is answered following the blessing of "Modim"; and the Kohanim are not permitted to start the blessing of "Who has sanctified us with the holiness of Aaron..." until the caller finishes uttering the speech of the calling of "Kohanim"; and after the Kohanim make the blessing of "Who has sanctified us with the holiness of Aaron...," they are not permitted to start "Y'varekhekha" until the entire congregation finishes uttering the"Amen" which is answered after the blessing of "Who has sanctified us with the holiness of Aaron..."; and similarly, they are not permitted to start each word until the caller finishes uttering that word; and the congregation does not answer "Amen" until the Kohanim finish uttering [each line of the] blessing. Rema: And the Kohanim should not begin [reciting] "Master of the Universe..." until the congregation finishes uttering "Amen." (Beit Yosef)
יט אֵין שְׁלִיחַ צִבּוּר רַשַּׁאי לַעֲנוֹת אָמֵן אַחַר בְּרָכָה שֶׁל כֹּהֲנִים.
19 The prayer leader is not permitted to answer "Amen" after the Kohanim's blessing.
כ אִם שְׁלִיחַ צִבּוּר כֹּהֵן, אִם יֵשׁ שָׁם כֹּהֲנִים אֲחֵרִים, לֹא יִשָּׂא אֶת כַּפָּיו; וְלֹא יֹאמְרוּ לוֹ לַעֲלוֹת אוֹ לִטֹּל יָדָיו, אֲבָל אִם אָמְרוּ לוֹ צָרִיךְ לַעֲלוֹת, דְּהוּא עוֹבֵר בַּעֲשֵׂה אִם אֵינוֹ עוֹלֶה (מָרְדְּכַי פֶּרֶק הַקוֹרֵא עוֹמֵד וְהַגָּהוֹת מַיְמוֹנִי פֶּרֶק ט"ו דִּתְפִלָּה וְאָגוּר). וַאֲפִלּוּ אֵין שָׁם כֹּהֵן אֶלָּא הוּא, לֹא יִשָּׂא אֶת כַּפָּיו אֶלָּא אִם כֵּן מֻבְטָח לוֹ שֶׁיַּחֲזֹר לִתְפִלָּתוֹ בְּלֹא טֵרוּף דַּעַת, שֶׁאִם הוּא מֻבְטָח בְּכָךְ כֵּיוָן שֶׁאֵין שָׁם כֹּהֵן אֶלָּא הוּא יִשָּׂא אֶת כַּפָּיו כְּדֵי שֶׁלֹּא תִּתְבַּטֵּל נְשִׂיאוּת כַּפַּיִם. וְכֵיצַד יַעֲשֶׂה, יַעֲקֹר רַגְלָיו מְעַט בַּעֲבוֹדָה; וְיֹאמַר עַד וּלְךָ נָאֶה לְהוֹדוֹת; וְיַעֲלֶה לַדּוּכָן וִיבָרֵךְ בִּרְכַּת כֹּהֲנִים; וְיִקְרָא לוֹ אַחֵר; וּמְסַיֵּם הַחַזָּן: שִׂים שָׁלוֹם. וְאִם הַמְּקָרֵא כִּוֵּן לִתְפִלַּת שְׁלִיחַ צִבּוּר מִתְּחִלָּה וְעַד סוֹף, עָדִיף טְפֵי שֶׁיְּסַיֵּם הַמְּקָרֵא שִׂים שָׁלוֹם.
20 If the prayer leader is a Kohen - if there are other Kohanim, he does not raise his hands [i.e. perform Birkat Kohanim]. (And they should not tell him to go up or to wash his hands; however, if they did say this to him, he is required to go up, because otherwise he would be in violation of a positive commandment if he does not go up.) (Mordechai on chapter "Hakoreh Omed" [Megillah, Chapter 3]; Hagahot Maimoni - chapter 15 of the Laws of Prayers; Agur) Even if there is no Kohen there except him, he should not raise his hands [in Birkat Kohanim] unless he is certain that he is able to return to his prayer [the repetition of the Amidah] without becoming confused; for if he certain of this, then since there is no Kohen except him, he should raise his hands [in Birkat Kohanim] so that the Lifting of the Hands [i.e. Birkat Kohanim] will not be cancelled. How should he perform it? He should "uproot" his feet a little bit at Avodah [i.e. the blessing of "R'tzei"]; then he should continue reciting until "u'lekha na-eh l'hodot" [the ending of the Modim blessing], then he should ascend the platform and bless Birkat Kohanim, and someone else calls [i.e. prompts] for him; and then the chazan [i.e. prayer leader] concludes with "Sim Shalom". But if the caller had intention [to fulfill his obligation] with the prayer [i.e. Amidah] of the prayer leader from beginning to end, it is better if the caller concludes with "Sim Shalom".
כא אֵין הַכֹּהֲנִים רַשָּׁאִים לְנַגֵּן בִּרְכַּת כֹּהֲנִים שְׁנַיִם אוֹ שְׁלֹשָׁה נִגּוּנִים, מִשּׁוּם דְּאִכָּא לְמֵיחַשׁ לְטֵרוּף הַדַּעַת, וְאֵין לְנַגֵּן אֶלָּא נִגּוּן אֶחָד מִתְּחִלָּה וְעַד סוֹף.
21 The Kohanim are not permitted to sing Birkat Kohanim using two or three melodies, because there is a concern that they will become confused, and they should instead sing only a single melody from the beginning until the end.
כב מִשְׁתַּדְלִין שֶׁיְּהֵא הַמְּקָרֵא יִשְׂרָאֵל, וּכְשֶׁהַחַזָּן כֹּהֵן יַעֲמֹד יִשְׂרָאֵל אֶצְלוֹ וְיִקְרָא: כֹּהֲנִים, וִיקָרֵא אוֹתָם, וְהַחַזָּן עוֹמֵד וְשׁוֹתֵק.
22 They should try to have the caller be an Israelite [i.e. a non-Kohen]. And when the chazan is a Kohen, an Israelite should stand next to him and call out "Kohanim" and he calls [out each word] to them, and the chazan [who is a Kohen] stands next to him and remains silent.
כג בְּשָׁעָה שֶׁהַכֹּהֲנִים מְבָרְכִים הָעָם, לֹא יַבִּיטוּ וְלֹא יַסִיחוּ דַּעְתָּם, אֶלָּא יִהְיוּ עֵינֵיהֶם כְּלַפֵּי מַטָּה כְּמוֹ שֶׁעוֹמֵד בַּתְּפִלָּה; וְהָעָם יְכַוְּנוּ לַבְּרָכָה, וְיִהְיוּ פְּנֵיהֶם כְּנֶגֶד פְּנֵי הַכֹּהֲנִים, וְלֹא יִסְתַּכְּלוּ בָּהֶם. הַגָּה: וְגַם הַכֹּהֲנִים לֹא יִסְתַּכְּלוּ בִּידֵיהֶם; עַל כֵּן נָהֲגוּ לְשַׁלְשֵׁל הַטַּלִּית עַל פְּנֵיהֶם וִידֵיהֶם חוּץ לַטַּלִּית; וְיֵשׁ מְקוֹמוֹת (שֶׁנָּהֲגוּ) שֶׁיְּדֵיהֶם בִּפְנִים מִן הַטַּלִּית, שֶׁלֹּא יִסְתַּכְּלוּ הָעָם בָּהֶם (בֵּית יוֹסֵף).
23 At the time that the Kohanim bless the people, they should not glance [around] nor get distracted; rather, their eyes should face downward in the same way one stands in prayer. And the people should be attentive to the blessing, and their faces should be opposite the faces of the Kohanim, but they should not look at them. Rema: And the Kohanim should also not look at their [own] hands; therefore, it is customary for them to lower their tallit over their faces and [keep] their hands outside the tallit. And there are [some] places where they practice such that their hands are [kept] within the tallit, so that the people do not look at them (Beit Yosef).
כד עַם שֶׁאֲחוֹרֵי הַכֹּהֲנִים אֵינָם בִּכְלַל בְּרָכָה, אֲבָל מִלִּפְנֵיהֶם וּבְצִדֵּיהֶם אֲפִלּוּ מְחִצָּה שֶׁל בַּרְזֶל אֵינָהּ מַפְסֶקֶת; וְלַאֲחַרֵיהֶם נָמֵי, אִם הֵם אֲנוּסִים, כְּגוֹן עַם שֶׁבַּשָּׂדוֹת, שֶׁהֵם טְרוּדִים בִּמְלָאכְתָן וְאֵינָם יְכוֹלִים לָבֹא, הֵם בִּכְלַל הַבְּרָכָה.
24 The people that are behind the Kohanim are not included in the blessing, but for those in front of them and to their sides, even an iron partition does not separate them. And even those behind them, if they are compelled [i.e., not able to be there and/or stand in front], for example people in the fields who are busy with their work and are unable to come, they are included in the blessing.
כה בֵּית הַכְּנֶסֶת שֶׁכֻּלָּהּ כֹּהֲנִים, אִם אֵין שָׁם אֶלָּא י' כֻּלָּם עוֹלִים לַדּוּכָן; לְמִי מְבָרְכִין, לַאֲחֵיהֶם שֶׁבַּשָּׂדוֹת; וּמִי עוֹנֶה אַחֲרֵיהֶם אָמֵן, הַנָּשִׁים וְהַטַּף; וְאִם יֵשׁ שָׁם יוֹתֵר מֵעֲשָׂרָה, הַיְּתֵרִים מֵעֲשָׂרָה יַעֲלוּ וִיבָרְכוּ; וְהָעֲשָׂרָה, עוֹנִים אַחֲרֵיהֶם אָמֵן.
25 A synagogue that is entirely Kohanim, if there are only ten, they all go up to the platform [to perform Birkat Kohanim]. Who are they blessing? To their brethren in the fields. And who answers "Amen" to them? The women and children. And if there are more than ten [Kohanim], those above [the count of] ten go up and perform the blessing, and the ten answer after them "Amen."
כו בְּשָׁעָה שֶׁמְּבָרְכִין אֵין לוֹמַר שׁוּם פָּסוּק, אֶלָּא יִשְׁתְּקוּ וִיכַוְּנוּ לַבְּרָכָה. הַגָּה: וּמִכָּל מָקוֹם, עַכְשָׁו שֶׁהַכֹּהֲנִים מַאֲרִיכִין הַרְבֵּה בְּנִגּוּנִים, נָהֲגוּ גַּם כֵּן לוֹמַר פְּסוּקִים, וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סי' נ"ז לְעִנְיַן בָּרְכוּ, אַךְ יוֹתֵר טוֹב שֶׁלֹּא לְאָמְרָם (דִּבְרֵי עַצְמוֹ).
26 At the time they bless [Birkat Kohanim], one should not recite any verse; rather they should remain silent and be attentive to the blessing. Rema: In any case, nowadays when the Kohanim [have the custom to] extend their melodies a lot, we practice to also recite verses, like we explained above in Siman 57 regarding Bar'khu, but it is better not to say them (- his own opinion).
כז כֹּהֵן אֵינוֹ רַשַּׁאי לְהוֹסִיף מִדַּעְתּוֹ יוֹתֵר עַל הַשְּׁלֹשָׁה פְּסוּקִים שֶׁל בִּרְכַּת כֹּהֲנִים; וְאִם הוֹסִיף, עוֹבֵר עַל בַּל תּוֹסִיף.
27 A Kohen is not permitted to add anything on his own accord in addition to the three verses of Birkat Kohanim; and if he does add, he violates [the commandment of] do not add [to the Torah].
כח כֹּהֵן שֶׁנָּשָׂא כַּפָּיו, וְאַחַר כָּךְ הָלַךְ לְבֵית הַכְּנֶסֶת אַחֵר וּמָצָא צִבּוּר שֶׁלֹּא הִגִּיעוּ לְבִרְכַּת כֹּהֲנִים, יָכוֹל לִשָּׂא כַּפָּיו פַּעַם אַחֶרֶת.
28 A Kohen who raised his hands [to perform Birkat Kohanim] and afterward went to another synagogue and found that the congregation has not yet reached Birkat Kohanim may raise his hands once again.
כט כֹּהֵן שֶׁלֹּא הִתְפַּלֵּל עֲדַיִן וּמָצָא צִבּוּר מִתְפַּלְּלִין, נוֹשֵׂא כַּפָּיו וְאֵין הַתְּפִלָּה מְעַכַּבְתּוֹ.
29 A Kohen who did not yet pray and [arrived and] found the congregation praying [e.g., the Amidah] may raise his hands [to perform Birkat Kohanim], and the [fact that he did not yet recite his own] prayer does not preclude him [from performing Birkat Kohanim].
ל מִי שֶׁיֵּשׁ לוֹ מוּם בְּפָנָיו אוֹ בְּיָדָיו, כְּגוֹן שֶׁהֵם בּוֹהֲקָנִיּוֹת אוֹ עֲקֻמּוֹת אוֹ עֲקוּשׁוֹת (בּוֹהֲקָנִיּוֹת פי' מִין נֶגַע לָבָן, וְרַשִׁ"י פֵּרֵשׁ לינטלי"ש בְּלַעַז, עֲקֻמּוֹת, כְּפוּפוֹת, עֲקוּשׁוֹת לִצְדָדֵיהֶן, וְהָרַ"ן פִּי' עֲקֻמּוֹת שֶׁנִּתְעַקְמָה יָדוֹ אֲחוֹרַנִּית, עֲקוּשׁוֹת שֶׁאֵינוֹ יָכוֹל לְחַלֵּק אֶצְבְּעוֹתָיו), לֹא יִשָּׂא אֶת כַּפָּיו, מִפְּנֵי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ; וְהוּא הַדִּין לְמִי שֶׁיֵּשׁ מוּמִין בְּרַגְלָיו, בַּמָּקוֹם שֶׁעוֹלִים לַדּוּכָן בְּלֹא בָּתֵּי שׁוֹקַיִם; וְכֵן מִי שֶׁרִירוֹ יוֹרֵד עַל זְקָנוֹ; אוֹ שֶׁעֵינָיו זוֹלְפוֹת דְּמָעוֹת; וְכֵן סוּמָא בְּאַחַת מֵעֵינָיו, לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיָה דָּשׁ בְּעִירוֹ, דְּהַיְנוּ שֶׁהֵם רְגִילִים בּוֹ וּמַכִּירִים הַכֹּל שֶׁיֵּשׁ בּוֹ אוֹתוֹ מוּם, יִשָּׂא כַּפָּיו וַאֲפִלּוּ הוּא סוּמָא בִּשְׁתֵּי עֵינָיו. וְכָל שֶׁשָּׁהָה בָּעִיר ל' יוֹם, מִקְרֵי דָּשׁ בְּעִירוֹ; וְדַוְקָא בְּעִירוֹ, אֲבָל אִם הוֹלֵךְ בְּאַקְרַאי לְעִיר אַחֶרֶת, וְשָׁהָה שָׁם ל' יוֹם, לֹא; וַאֲפִלּוּ לֹא בָּא לָדוּר שָׁם לִהְיוֹת מִבְּנֵי הָעִיר, אֶלָּא בָּא לִהְיוֹת שָׁם מְלַמֵּד אוֹ סוֹפֵר אוֹ מְשָׁרֵת שָׁנָה אוֹ חֲצִי שָׁנָה, חָשׁוּב דָּשׁ בְּעִירוֹ בְּל' יוֹם.
30 One who has an defect on his face or his hands, for example: "bohakniyot", "akumot", or "akushot" ("bohakniyot" means a type of white lesions, and Rashi explains it means spotted like "lentils" in the non-Hebrew vernacular; "akumot" means crooked; "akushot" means bent to the sides. The Ran explains: "akumot" means that his hand is curved backwards; "akushot" means he is unable to separate his fingers) should not lift his hands [in the priestly blessing] because the congregation will stare at it. And the same applies for one who has an defect on his feet, in a place where they ascend to the platform without socks. And so too one who has spittle/mucus [drooling] down his beard, or if his eyes tear up, and similarly, one who is blind in one of his eyes; [any of these] should not lift his hands. However, if he is "broken in" in his city, meaning that they are used to him and everyone is familiar that he has this defect, he may raise his hands, even if he is blind in both eyes. Anyone who has stayed in the city for thirty days is called "broken in" in his city, but only in his city — whereas if he happened to go to a different city and stayed there thirty days, no. Even if he did not come to remain in the city to become one of the city residents, but rather he came to become a schoolteacher or scribe or attendant for a year or half a year, this is considered "broken in" in his city thirty days.
לא אִם מִנְהַג הַמָּקוֹם לְשַׁלְשֵׁל הַכֹּהֲנִים טַלִּית עַל פְּנֵיהֶם, אֲפִלּוּ יֵשׁ בְּפָנָיו וּבְיָדָיו כַּמָּה מוּמִין, יִשָּׂא אֶת כַּפָּיו. הַגָּה: ודַוְקָא אִם הָיוּ יָדָיו בִּפְנִים מִן הַטַּלִּית, אֲבָל אִם הֵם מִבַּחוּץ לֹא מְהָנֵי הַטַּלִּית לְיָדָיו.
31 If the custom of the place is for the Kohanim to drape the tallit over their faces, even if there are many deformities on his face and hands, he may lift his hands [in the the priestly blessing]. Rema: This is only if his hands are inside the tallit, but if they are outside, the tallit is of no benefit for his hands.
לב הָיוּ יָדָיו צְבוּעוֹת אִסְטִיס וּפוּאָה (אִסְטִיס וּפוּאָה פי' מִינֵי צְבָּעִים), לֹא יִשָּׂא אֶת כַּפָּיו מִפְּנֵי שֶׁהָעָם מִסְתַּכְּלִין בָּהֶם; וְאִם רֹב הָעִיר מְלָאכְתָן בְּכָךְ, יִשָּׂא אֶת כַּפָּיו; (וְכֵן אִם הוּא דָּשׁ בְּעִירוֹ, יִשָּׂא אֶת כַּפָּיו).
32 If his hands are the color of "istis" or "puah" (which are types of [blue and red] dyes), he should not lift his hands [to perform the priestly blessing] because the congregation will stare at them. But if this is the occupation of most of the city [i.e. their occupation causes their hands to become dyed/discolored], he may raise his hands.
לג מִי שֶׁאֵינוֹ יוֹדֵעַ לַחְתֹּךְ הָאוֹתִיּוֹת, כְּגוֹן שֶׁאוֹמֵר לְאַלְפִין עַיְנִי"ן, וּלְעַיְנִי"ן אַלְפִי"ן וְכַיּוֹצֵא בָּזֶה, לֹא יִשָּׂא אֶת כַּפָּיו.
33 One who does not know how to enunciate letters - for example, he who pronounces alephs as ayins and ayins as alephs, or similar examples, he should not life his hands [to perform the priestly blessing].
לד קָטָן שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת, אֵינוֹ נוֹשֵׂא כַּפָּיו בִּפְנֵי עַצְמוֹ כְּלָל; אֲבָל עִם כֹּהֲנִים שֶׁהֵם גְּדוֹלִים, נוֹשֵׂא לִלְמֹד וּלְהִתְחַנֵּךְ. וּמִי שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת, נוֹשֵׂא אֶת כַּפָּיו, אֲפִלּוּ בִּפְנֵי עַצְמוֹ, וּמִיהוּ דַּוְקָא בְּאַקְרַאי בְּעָלְמָא וְלֹא בִּקְבִיעוּת, עַד שֶׁיִּתְמַלֵּא זְקָנוֹ, שֶׁאָז יָכוֹל לִשָּׂא כַּפָּיו אֲפִלּוּ יְחִידִי בְּקֶבַע. וְכָל שֶׁהִגִּיעַ לְשָׁנִים שֶׁרָאוּי לְהִתְמַלְּאוֹת זְקָנוֹ, אַף עַל פִּי שֶׁלֹּא נִתְמַלֵּא, קָרִינַן בֵּיהּ נִתְמַלֵּא זְקָנוֹ וְעַיֵּן לְעֵיל סי' נ"ג סָעִיף ח'.
34 A minor who has not grown two [pubic] hairs may not lift his hands [in the priestly blessing] by himself at all, but with Kohanim who are adults, he may lift [his hands] to learn and to be trained. One who has grown two hairs may lift [his hands] even by himself. And this may only be done occasionally, but not regularly, until his beard fills out, for then he is permitted to lift his hands alone regularly. Anyone [i.e. any Kohen] who has reached the age where it is possible to grow a full beard, even if it has not actually filled out, he is still considered one who has a full beard (see above in Siman 53, Se'if 8).
לה כֹּהֵן שֶׁהָרַג אֶת הַנֶּפֶשׁ, אֲפִלּוּ בְּשׁוֹגֵג, לֹא יִשָּׂא אֶת כַּפָּיו אֲפִלּוּ עָשָׂה תְּשׁוּבָה. הַגָּה: וְיֵשׁ אוֹמְרִים דְּאִם עָשָׂה תְּשׁוּבָה, נוֹשֵׂא כַּפָּיו וְיֵשׁ לְהָקֵל עַל בַּעֲלֵי תְּשׁוּבָה, שֶׁלֹּא לִנְעֹל דֶּלֶת בִּפְנֵיהֶם, וְהָכִי נָהוּג (ד"ע דְּלֹא גָּרַע מִמוּמָר וכ"מ מהגמ') (טוּר וְרַשִׁ"י וְהַרְבֵּה פּוֹסְקִים אָגוּר וּבֵית יוֹסֵף).
35 A Kohen who has killed a person, even unintentionally, may not lift his hands [to perform the priestly blessing], even if he has repented. Rema: Some say that if he has repented, he may lift his hands, and there is ground to be lenient regarding those who have repented, so as not to lock the door before them. And so is the custom. (His own opinion: because this is no worse than a [repentant] apostate; and so too does it seem from the Hagahot Maimoni) (Tur, Rashi, many decisors, Agur, and Bet Yosef).
לו מָל תִּינוֹק וּמֵת, נוֹשֵׂא אֶת כַּפָּיו; וְאִם הָעָם מְרַנְּנִים אַחֲרָיו שֶׁהוּא שׁוֹפֵךְ דָּמִים, כֵּיוָן שֶׁלֹּא נִתְבָּרֵר הַדָּבָר, יִשָּׂא אֶת כַּפָּיו.
36 If he circumcised a baby and he died, he may lift his hands [to perform the priestly blessing]. And if the public is speaking ill about him that he is a spiller of blood, since the matter has not been clarified, he may [still] lift his hands.
לז מוּמָר לַעֲבוֹדַת אֱלִילִים לֹא יִשָּׂא אֶת כַּפָּיו; וְיֵשׁ אוֹמְרִים שֶׁאִם עָשָׂה תְּשׁוּבָה, נוֹשֵׂא כַּפָּיו וְכֵן עִקָּר; וְאִם נֶאֱנַס, לְדִבְרֵי הַכֹּל נוֹשֵׂא כַּפָּיו.
37 An apostate [that converted] to idol worship may not lift his hands [to perform the blessing]. And there are some who say that if he has repented, he may lift his hands (and this is primary ruling). If he was forced [to convert to idol worship], then according to all, he may lift his hands.
לח שָׁתָה רְבִיעִית יַיִן בְּבַת אַחַת, לֹא יִשָּׂא אֶת כַּפָּיו; שְׁתָאוֹ בִּשְׁנֵי פְּעָמִים, אוֹ שֶׁנָּתַן לְתוֹכוֹ מְעַט מַיִם, מֻתָּר; וְאִם שָׁתָה יוֹתֵר מֵרְבִיעִית, אַף עַל פִּי שֶׁהוּא מָזוּג וַאֲפִלּוּ שְׁתָאוֹ בְּכַמָּה פְּעָמִים, לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר יֵינוֹ מֵעָלָיו.
38 [A Kohen] who drank a fourth [of a log = the standard measure] of wine in one sitting may not lift his hands [to perform the priestly blessing]. If he drank [that measure] in two sittings, or if he introduced a little water into it, it is permissible. If he drank more than a fourth, even if it was diluted, and even if he drank it in multiple stages, he may not lift his hands until he has rid himself of the [effects of the] wine.
לט לֹא הָיוּ בּוֹ מֵהַדְּבָרִים הַמּוֹנְעִים נְשִׂיאַת כַּפַּיִם, אַף עַל פִּי שֶׁאֵינוֹ מְדַקְדֵּק בְּמִצְווֹת וְכָל הָעָם מְרַנְּנִים אַחֲרָיו, נוֹשֵׂא אֶת כַּפָּיו שֶׁאֵין שְׁאָר עֲבֵרוֹת מוֹנְעִין נְשִׂיאַת כַּפַּיִם.
39 If he does not have any of the of things [i.e., disqualifying factors] that prevent lifting the hands [in the priestly blessing]: even if he is not meticulous about mitzvot and the entire congregation is speaking ill about him, he may lift his hands. (Because no other transgression prevents [him from] lifting his hands.)
מ כֹּהֵן שֶׁנָּשָׂא גְּרוּשָׁה, לֹא יִשָּׂא אֶת כַּפָּיו וְאֵין נוֹהֲגִין בּוֹ קְדֻשָּׁה אֲפִלּוּ לִקְרוֹת בַּתּוֹרָה רִאשׁוֹן; וַאֲפִלּוּ גֵּרְשָׁהּ אוֹ מֵתָה, פָּסוּל עַד שֶׁיִּדֹּר הֲנָאָה עַל דַּעַת רַבִּים, מֵהַנָּשִׁים שֶׁהוּא אָסוּר בָּהֶם.
40 A Kohen that married a divorcée may not lift his hands [to perform the priestly blessing], and we do not attribute to him holiness, even to call him up to the Torah first. And even if he divorced her or she dies, he is invalid [as a Kohen] until he vows to not get any benefit, with the public's consent [so that it cannot annulled], from women who are forbidden to him.
מא נִטְמָא לְמֵת שֶׁאֵינוֹ מִשִּׁבְעָה מֵתֵי מִצְוָה, פָּסוּל מִן הַדּוּכָן וּמִכָּל מַעֲלוֹת הַכְּהֻנָּה, עַד שֶׁיָּשׁוּב וִיקַבֵּל שֶׁלֹּא יִטָּמֵא עוֹד לְמֵתִים. יֵשׁ אוֹמְרִים דְּמִי שֶׁיֵּשׁ לוֹ בַּת שֶׁהֵמִירָה לַעֲבוֹדַת כּוֹכָבִים, אוֹ שֶׁזָּנְתָה, אֵין מְחֻיָּבִין עוֹד לְקַדְּשׁוֹ, כִּי אָבִיהָ הִיא מְחַלֶּלֶת (וַיִּקְרָא כא, ט) (מָרְדְּכַי פֶּרֶק (נִגְמַר הַדִּין [אַרְבַּע מִיתוֹת]).
41 If he became ritually impure for a dead body that was not one of the seven obligatory deceased [relatives], he is invalid for the platform [for the blessing] and for all [other] priestly privileges, until he repents and commits not to continue to defile himself over dead bodies. (Some say that for one who has a daughter that became an apostate that converted to idol worship or that engaged in sexual immorality, it is no longer incumbent to sanctify him [as a Kohen], "for she degrades her father" (Lev. 21:9)) Mordechai in chapter "Nigmar Ha-din" [Chapter 6 of Sanhedrin].
מב הֶחָלָל, אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו.
42 The challal [i.e., the son of Kohen and a woman prohibited to a Kohen] may not lift his hands [to perform the priestly blessing].
מג אַחַר שִׁבְעָת יְמֵי אֲבֵלוּת, נוֹשֵׂא כַּפָּיו; וּבְתוֹךְ שִׁבְעָת יְמֵי אֲבֵלוּת, יֵצֵא מִבֵּית הַכְּנֶסֶת בְּשָׁעָה שֶׁקּוֹרֵא כֹּהֲנִים. הַגָּה: וְיֵשׁ אוֹמְרִים דְּכָל זְמַן הָאֲבֵלוּת, אֲפִלּוּ עַד י"ב חֹדֶשׁ עַל אָבִיו וְעַל אִמּוֹ, אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו (מָרְדְּכַי סוֹף פֶּרֶק הַקוֹרֵא עוֹמֵד וְהַגָּהוֹת מַיְמוֹנִי), וְכֵן נוֹהֲגִין בִּמְדִינוֹת אֵלּוּ.
43 After the seven days of mourning, he may lift his hands [to perform the blessing]. But during the seven days of mourning, he should leave the synagogue at the time they are calling "Kohanim". Rema: Some say that during the entire period of mourning, even until twelve months for his father or his mother, he may not lift his hands (Mordechai at the end of chapter "Hakoreh Omed" [Chapter 4 of Megillah], and Hagahot Maimoni), and so we practice in these countries.
מד כֹּהֵן, אַף עַל פִּי שֶׁהוּא פָּנוּי, נוֹשֵׂא אֶת כַּפָּיו. הַגָּה: וְיֵשׁ אוֹמְרִים דְּאֵינוֹ נוֹשֵׂא כַּפָּיו, דְּהַשָּׁרוּי בְּלֹא אִשָּׁה שָׁרוּי בְּלֹא שִׂמְחָה, וְהַמְבָרֵךְ יֵשׁ לוֹ לִהְיוֹת בְּשִׂמְחָה (מָרְדְּכַי פֶּרֶק הַקוֹרֵא עוֹמֵד); וְנָהֲגוּ שֶׁנּוֹשֵׂא כַּפָּיו, אַף עַל פִּי שֶׁאֵינוֹ נָשׂוּי, וּמִכָּל מָקוֹם הָרוֹצֶה שֶׁלֹּא לִשָּׂא כַּפָּיו אֵין מוֹחִין בְּיָדוֹ, רַק שֶׁלֹּא יְהֵא בְּבֵית הַכְּנֶסֶת בְּשָׁעָה שֶׁקּוֹרִין כֹּהֲנִים אוֹ אוֹמְרִים לָהֶם לִטֹּל יְדֵיהֶם. נָהֲגוּ בְּכָל מְדִינוֹת אֵלּוּ שֶׁאֵין נוֹשְׂאִים כַּפַּיִם אֶלָּא בְּיוֹם טוֹב, מִשּׁוּם שֶׁאָז שְׁרוּיִים בְּשִׂמְחַת יוֹם טוֹב, וְטוֹב לֵב הוּא יְבָרֵךְ; מַה שֶּׁאֵין כֵּן בִּשְׁאָר יָמִים, אֲפִלּוּ בְּשַׁבְּתוֹת הַשָּׁנָה, שֶׁטְּרוּדִים בְּהִרְהוּרִים עַל מִחְיָתָם וְעַל בִּטּוּל מְלַאכְתָּם; וַאֲפִלּוּ בְּיוֹם טוֹב, אֵין נוֹשְׂאִין כַּפַּיִם אֶלָּא בִּתְפִלַּת מוּסָף, שֶׁיּוֹצְאִים אָז מִבֵּית הַכְּנֶסֶת וְיִשְׂמְחוּ בְּשִׂמְחַת יוֹם טוֹב (דִּבְרֵי עַצְמוֹ). וְכָל שַׁחֲרִית וּמוּסָף שֶׁאֵין נוֹשְׂאִין בּוֹ כַּפַּיִם, אוֹמֵר הַשְּׁלִיחַ צִבּוּר: אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ וְכו', כְּדִלְעֵיל סוֹף סי' קכ"ז; וְיוֹם הַכִּפּוּרִים, נוֹשְׂאִים בּוֹ כַּפַּיִם כְּמוֹ בְּיוֹם טוֹב, וְיֵשׁ מְקוֹמוֹת שֶׁנּוֹשְׂאִים בּוֹ כַּפַּיִם בַּנְּעִילָה, וְיֵשׁ מְקוֹמוֹת אֲפִלּוּ בְּשַׁחֲרִית.
44 A Kohen, even though he is single, lifts his hands [to perform the priestly blessing]. Rema: There are those that say that he should not lift his hands [to perform the priestly blessing], because one who dwells without a wife dwells without joy, and the one who blesses must be in a state of joy [Mordechai on Tractate Megillah chp. 4]. And our custom is that he lifts his hands even if he is not married. In any case, if he does not want to lift his hands, we do not protest, but he should not be in the synagogue when they call out "kohanim" or tell them to wash their hands. Our custom in these lands [of Ashkenaz] is that [the kohanim] do not lift their hands [to perform the priestly blessing] except on Yom Tov, because only then are they dwelling in the joy of Yom Tov, and the one who blesses must have a full heart. This is not the case on any other days, even on Shabbats throughout the year, when they are occupied by thoughts about their livelihood and about losing work. And even on Yom Tov, one does not lift one's hands [to perform the priestly blessing] except during Musaf, since they are about emerge from the synagogue and they rejoice in joy of Yom Tov [his own opinion]. And during every Shacharit and Musaf service in which they do not lift their hands [to perform the priestly blessing], the prayer leader says: "Our God and God of our ancestors," etc., as above at the end of siman 127. And on Yom Kippur they lift their hands [to perform the priestly blessing] just as on Yom Tov [that is, at Musaf], and there are places where they lift their hands at Ne'ilah, and there are places [where they lift their hands] even at Shacharit.
מה אֵלּוּ תֵּבוֹת שֶׁהַכֹּהֲנִים הוֹפְכִים בָּהֶם לְדָרוֹם וּלְצָפוֹן: יְבָרֶכְךָ; וְיִשְׁמְרֶךָ; אֵלֶיךָ; לְךָ; שָׁלוֹם. הַגָּה: וְנוֹהֲגִין שֶׁמַּאֲרִיכִין בְּנִגּוּן אֵלּוּ תֵּבוֹת, כִּי כָּל אַחַת מֵהֶן הִיא סוֹף בְּרָכָה בִּפְנֵי עַצְמָהּ, וְאוֹמְרִים רִבּוֹן, כְּמוֹ שֶׁמְּפֹרָשׁ בְּסי' ק"ל, וּבְשָׁעָה שֶׁמַּאֲרִיכִין בְּנִגּוּן הַתֵּבוֹת שֶׁבְּסוֹף הַפְּסוּקִים דְּהַיְנוּ: וְיִשְׁמְרֶךְ; וִיחֻנֶּךָּ; שָׁלוֹם. וְהַמְּקָרֵא לֹא יֹאמַר רִבּוֹן וְכו' (תְּשׁוּבַת מַהֲרִי"ל סי' קמ"ח). אָסוּר לְהִשְׁתַּמֵּשׁ בְּכֹהֵן, אֲפִלּוּ בַּזְּמַן הַזֶּה, דְּהָוֵי כְּמוֹעֵל בְּהֶקְדֵּשׁ אִם לֹא מָחַל עַל כָּךְ (מָרְדְּכַי בְּהַגָּהוֹת דְּגִטִּין).
45 These are the words where the Kohanim turn [while saying] them, to the south and north: "y'varekh'kha", "v'yishm'rekha", "eilekha", "viykhuneka", "eilekha", "l'kha", "shalom". Rema: And we practice that they [i.e., the Kohanim] prolong their melody with these words because each one of them is the ending of an blessing on its own. And they [i.e., the congregation] say "Ribon...", as is explained in siman 130, while they are prolonging the melody of the words at the ends of the verses, meaning [the words] "v'yishm'rekha", "viykhuneka", and "shalom". And the one who calls out should not say "Ribon", etc. (Teshuvot Maharil - siman 148). It is forbidden to get benefit from a Kohen, even nowadays, for it is like getting benefit from sanctified property, unless he [the Kohen] gave permission (Mordekhai, commentary to Tractate Gittin).
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