When the Beit haMikdash, .the Holy Temple, stood in Jerusalem, the kohanim would ascend a platform (the "duchan") and recite the "Priestly Benediction" each day, delivering the threefold biblical blessings of G-d to the Jewish People. On these occasions, our traditiion has it that the Divine Presence of G-d would rest on the hands of the kohanim, spread out in the prescribed method.

Today, the Birkat Kohanim is recited during the repetition of the Amida. In Israel, the custom is observed each and every day (and twice on Shabbat and holidays). Ashkenazic Jews in the diaspora have adopted the custom of "duchaning" only on Yomtovim, generally during the cha77an's repetition of the Musaf Amida.

The traditions and superstitions connected with duchaning abound. Some have legitimate backgrounds, others do not. This guide will offer some insights and a short overview of the procedures regarding Birkat Kohanim.

Prepared by
Rabbi Steven Cohen
KEHILLAT SHAAREI TORAH

Baruch ata Adonai Elohaynu melech ha-olom, asher kidishanu bikdushato sell aharon, vetzivanu levarech et amo yisrael beahava
May GOD bless you and protect you.
May GOD cause His face to shine upon you and enlighten you.
May GOD raise up His countenance toward you and grant you peace.

After each of the three blessings, the congregation (but not the kohanim or the chazzan) responds, "Amen." If there is more than one kohen duchaning, it is customary to sing a melody before repeating the last word of each of the three blessings. In some Shuls, the congregation reads a paragraph of supplication while the kohanim sing the melody. Many rabbis consider these supplications an interruption in the middle of duchaning, and as such, we do not recite these
paragraphs in our Shul.

There is a tradition that the kohanim sway from side to side when they recite the words in the blessings which refer specifically to the congregation. (the words ending with "cha", "to you"). This is a symbolic gesture of "spreading" the blessing. These words are:

First Blessing: Yevarechecha, veYshmerecha,
Second Blessing: elecha, veyichunecha
Third Blessing: elecha, lecha, Shalom.

TURNING AROUND

After the kohanim recite the last word of duchaning, "Shalom," they must wait for the chazzan to begin the paragraph of "Sim Shalom" before turning back toward the Aron Kodesh. Once they have turned back around, they may lower their hands.

There is a tradition that the kohanim recite a short prayer, "Ribono shel Olam," while the chazzan is saying "Sim Shalom." This prayer is a request that the blessing which have been delivered to the congregation should be fulfilled. This paragraph may be said before or after the tallit is lowered.

Once duchaning has ended, the kohanim should wait on the bimah until the chazzan finishes the Full Kaddish. On some Yomtovim, when there is another prayer inserted before the Full Kaddish, the kohanim may descend the bimah after the final bracha of Sim Shalom is said.

Yevarechecha, adotai veyishmerecha.
Yaer adonaiy panav elecha vichuneka.
Yisah adoniay panav elecha veyasem lecha shalom.
Blessed are You, LOAD our GoD, King of the universe Who has sanctified us with the holiness of Aaron,
and has commanded us to bless His people, Israel, with love.

TURNING TOWARD THE CONGREGATION

Upon reaching the word "vetzivanu" ("and commanded us") in the middle of the bracha, the kohanim turn to face the congregation, and simultaneously extend their arms and hands in front of them. The kohanim should keep their eyes closed to avoid gazing at their own hands during duchaning. Similarly, the congregation should refrain from looking at the kohanim until the completion of Birkat Kohanim.

There is a superstition that one who looks at the hands of the kohanim during duchaning will be blinded. The apparent source for this belief is the biblical warning that one who "gazes" upon God will be struck down. In ancient times, when the divine "Shechina" rested on the hands of the kohanim while duchaning, there was reason to prohibit looking at the kohen's hands. Today, we discourage looking because it is disrespectful to stare at the kohanim as they deliver G-d's blessing to the congregation. It would be even more disrespectful for anyone to turn their back on the kohanim during duchaning.

HOLDING OUT THE ARMS AND HANDS

The arms should be held at shoulder height, with bent elbows spread out, not down, at approximately 30 cm (1 ft) away from the head. The hands should be held, palms facing down, with the thumbs touching and the fingers spread out in the traditional manner (see the diagram on the cover of this pamphlet). This position forms the five "comers" where the "Shechina" used to rest. According to tradition, the right thumb should slightly overlap the left thumb. The index fingers should not touch each other.

THE THREEFOLD BLESSING

G-d commanded Aharon, the first Kohen Gadol, and his descendants to bless the Jewish People using the threefold blessing recorded in BeMidbar 6:22-27. The blessings are structured like a pyramid; the first blessing has three words, the second has five words, and the third has seven. This symbolizes the everincreasing blessings of G-d.

The chazzan prompts the kohanim with each word, and they repeat it in unison after him:

WHEN Tl, OREPARE

All kohanim present in Shul on Yomtov should go to prepare for duchaning after the chazzan has completed the "Kedusha" in the repetition of the Amida. Rings should be removed and shoes taken off (or laces undone) before having their hands washed by a Levi. It is assumed that the hands are physically clean before the ritual washing. In the absence of a Levi, a first-born male over the age of Bar Mitzvah may assist the kohanim. No blessing is said on this ritual hand washing.

The hands should be washed up to the wrists. Conversation should be kept to a minimum, since the repetition of the Amida is still in progress. Once the hands are washed, the kohen must not touch his shoes, or he will need his hands washed again. (In general, one who touches his shoes during prayers must wash his hands before continuing with his/her prayers.) If he has not already done so, on returning to the sanctuary, the kohen should remove his shoes without touching them with his hands.

ASCENDING THE BIMAH

The kohanim should ascend the bimah of the Shul as soon as the chazzan begins the paragraph "Retzay" (page 688 in the RCA Artscroll Siddur). The kohanim should face the ark. At the completion of this paragraph, everyone should recite the paragraph, "Vete'erav" (page 692), before the chazzan continues. All present then recite "Modim" (in the grey box on p. 692).

THE TALLIT

When the kohanim hear the chazzan begin the paragraph of "veChol haChayyim," they should put down their siddurim and lift their tallaisim over their heads. The tallis must be pulled far enough over the head to cover the arms once they are extended. Before beginning, the kohen's hands are held together in front of the face, with fingers clenched.

THE BRACHA

When the chazzan completes the bracha of "haTov Shimcha u'lecha na'eh lehodot," the kohanim answer "Amen" and wait for the chazzan to begin. It is not the custom in our Shul for the kohanim to recite any of the additional supplications which are printed in many siddurim. The chazzan recites the beginning of the paragraph, "Elohaynu vElohay avoteinu," in an undertone.

When he reaches the word, "KOHANIM," he calls it out loud to signal the beginning of duchaning. Without moving their hands or their feet, the kohanim respond "Am kedoshecha ka'amur." Without pausing, the kohanim continue with the blessing in unison (this blessing must be memorized):