Birkat Kohanim: How To

(6) How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).

(4) The one who passes before the ark should not respond Amen after [the blessings of] the priests because this might confuse him. If there is no priest there except himself, he should not raise his hands [to recite the priestly blessing], but if he is confident that he can raise his hands and go back to his place in his prayer, he is permitted to do so.

(1) (Bamidbar 6:22-23) "And the L-rd spoke to Moses, saying: Speak to Aaron and to his sons, saying: Thus shall you bless, etc.": Because the entire section deals with Cohanim, Aaron and his sons are brought into the context of "saying" (dibbur). For this is the rule: Wherever the "dibbur" is to the Cohanim, the action (of that section) is that of the Cohanim. Where the "dibbur" is to Israel as a whole, the action is that of Israel. Where the "dibbur" is to all men, the proselytes are to be included. "Thus shall you bless the children of Israel": in the holy tongue. — But perhaps any tongue is permitted. It is, therefore, written (Devarim 27:12) "These shall stand to bless the people." Just as there, in the holy tongue, so, here, in the holy tongue. R. Yehudah says: This (i.e., the above identity) is not needed, for wherever "aniyah" ("answering"), "amirah" ("saying") or "cachah" ("thus") is written, the holy tongue is intended. "Thus shall you bless the children of Israel" — standing. You say, standing; but perhaps either standing or not standing is permitted. It is, therefore, written "These shall stand to bless the people." It is written here "blessing" and there, "blessing." Just as "blessing" there is standing, so, "blessing" here. R. Nathan says: This (derivation) is not needed, for it is written (of the Cohanim, Devarim 10:8) "… to stand before the L-rd, to minister unto Him, and to bless His name." Blessing is likened to ministering. Just as ministering is standing, so, blessing. "Thus shall you bless the children of Israel": with raised hands. You say, with raised hands; but perhaps either with or without raised hands is permitted. It is, therefore, written (Vayikra 9:22) "And Aaron lifted his hands to the people and he blessed them." Just as there, with raised hands, so, here. R. Yonathan says: But perhaps just as there, Rosh Chodesh, offering, and the high-priest, so, here (these elements must obtain)! It is, therefore, written (Devarim 18:5) "For him (a Cohein) did the L-rd your G-d choose from all of your tribes to stand and minister in the name of the L-rd, he and his sons all of the days." His sons are likened to him. Just as he, with raised hands, so, his sons with raised hands. "Thus shall you bless the children of Israel": with the explicit name (the Tetragrammaton [yod-keh-vav-keh]). You say, with the Tetragrammaton. But, perhaps, only with an epithet. It is, therefore, written (Ibid. 27) "And they shall place My name on the children of Israel" — the name that is distinctive with Me. I might think that this obtains even in those places bordering (on Jerusalem). It is, therefore, written here "And they shall place My name," and, elsewhere, (I Kings 11:36) "to place My name there." Just as there, the Temple, so, here, the Temple. In the Temple, with the Tetragrammaton; elsewhere, with an epithet. These are the words of R. Yoshiyah. R. Yonathan says (Shemot 20:21) "Wherever I mention My name, etc.": This is an inverted verse, (to be understood as) "Wherever I am revealed to you, there shall you mention My name." Where am I (i.e., My shechinah) revealed to you? In the Temple. You, too, may mention My name only in the Temple — whence they ruled: It is forbidden to utter the explicit Name (the Tetragrammaton) in the borders (of Jerusalem). "Thus shall you bless the children of Israel": This tells me only of a blessing for (the men of) Israel. Whence do I derive (the same for) women, proselytes, and bondsmen? From "Say to them" — to all of them. Whence do I derive a blessing for the Cohanim (by the L-rd)? From (6:27) "and I shall bless them (the Cohanim)." "Thus shall you bless the children of Israel": face to face. You say face to face, but perhaps face to back is intended! It is, therefore, written "Say to them" (as a man speaks to his neighbor) face to face. "Thus shall you bless the children of Israel": in a loud voice so that the entire congregation can hear." — But perhaps in a whisper is intended. — It is, therefore, written "Say to them" — so that the entire congregation can hear. And whence is it derived that the prayer leader must tell them (the Cohanim) to say? From "Say to them."

(5) Kohanim may not ascend to the platform in shoes, but in socks it is permitted. Ram"a: Some are stringent if they are made of leather (Aguda, Chapter "HaKoreh et HaMegilla"), and a few places have the custom to be lenient.

(6) Even though the kohanim have washed their hands in the morning, they go back and wash their hands again until the wrist (that is, the joint connecting the hand and the arm). The Levi pours water on their hands, and prior to this, the Levi washes his [own] hands. Ram"a: We do not have the custom that the Levis wash their hands first; rather they rely on their morning's washing.

(24) The congregation 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 wall will not separate them. And even those behind them, if they are faultless, for example those in the fields who are busy with their work and are unable to come, they are included in the blessing.

(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 His people Israel with love."

....The custom is to say "who has sanctified us with the sanctity of Aaron" and to turn to face [the congregation] and say "and commanded..."

(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 and the other two 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.

My beloved is like a gazelle or the fawn of a deer, behold, he stands behind our wall looking through the windows, peering through the lattices. My beloved spoke up and said to me, "Arise O you, my love, my fair one, and go forth yourself" (Song of Songs 2:9-10). Behold, he stands behind our wall. God is standing, so to speak, behind the walls of the synagogues and study halls. Looking through the windows, meaning God is looking through the space between the shoulders of the Kohanim when they stand together pronouncing the priestly blessing. Peering through the lattices. Meaning, God is peering through the space between the fingers of the Kohanim when they raise their hands to bless the people.

(21) The kohanim are not permitted to sing Birchat Kohanim using two or three tunes, because there is reason to be concerned with confusion; therefore, they should only sing a single tune from the beginning til the end.

(23) At the time that the kohanim bless the congregation, they should not glance [around] nor get distracted; rather, their eyes should face downward in the same way one stands in prayer. The congregation should be attentive to the blessing, and their faces should face the kohanim, but they should not stare at them. [Ram"a: And the kohanim should also not stare at their own hands; therefore, it is customary for them to wrap their tallis on their faces and keep their hands outside the tallis. And there are some places where they have the custom that their hands are kept within the tallis, so that the congregation does not stare at them (Bet Yosef).]

These are the words that the Kohanim sway from the south to the north: Yevarech'cha, v'Yishmerecha, Eilecha, Vi'chuneka, Eilecha, Lecha, Shalom.

(16) The kohanim are not permitted to turn their faces until the cantor begins "Sim Shalom," and they are not permitted to curl up their fingers until they turn their faces. They must stand there and they are not permitted to move from there until the cantor beings "Sim Shalom." But there are those that say that they must wait until the congregation concludes answering "Amen" after the blessing of Sim Shalom (Ram"a: and this is our custom).