## Mishneh Torah, Prayer and the Priestly Blessing Chapter 15

###### Mishneh Torah, Prayer and the Priestly Blessing 15:1
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שִׁשָּׁה דְּבָרִים מוֹנְעִין נְשִׂיאַת כַּפַּיִם. הַלָּשׁוֹן. וְהַמּוּמִין. וִהָעֲבֵרָה. וְהַשָּׁנִים. וְהַיַּיִן. וְטֻמְאַת הַיָּדַיִם. הַלָּשׁוֹן כֵּיצַד. הָעִלְּגִים שֶׁאֵין מוֹצִיאִין אֶת הָאוֹתִיּוֹת כְּתִקּוּנָן כְּגוֹן שֶׁקּוֹרִין לַאֲלֵפִי״ן עַיְנִי״ן וּלְעַיְנִי״ן אֲלֵפִי״ן אוֹ לְשִׁבּלֶת סִבּלֶת וְכַיּוֹצֵא בָּהֶן אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן. וְכֵן כְּבֵדֵי פֶּה וּכְבֵדֵי לָשׁוֹן שֶׁאֵין דִּבְרֵיהֶם נִכָּרִים לַכּל אֵין נוֹשְׂאִין אֶת כַּפֵּיהֶן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There are six factors that prevent [a priest] from reciting the priestly blessings: [an inability] to pronounce [the blessings properly],¹ physical deformities,² transgressions,³ [lack of] maturity,⁴ intoxication,⁵ and the ritual impurity of [the priest's] hands.⁶
[An inability] to pronounce [the blessings properly]:⁷, Chapter 8, Halachah 12. What is implied? Those who cannot articulate the letters properly⁸ - e.g., those who read an *aleph* as an *ayin* and an *ayin* as an *aleph*, or who pronounce *shibbolet* as *sibbolet*⁹ as a *sin*. See Judges 12:6. and the like¹⁰ like a *hay
*
should not recite the priestly blessings. - The later authorities explain that, if, as in many communities of the present day, the overwhelming majority of the people do not know how to differentiate between an ע and an א, a priest should not be disqualified because of this factor, since the meaning of the blessing is not changed (*Magen Avraham* 128:46). The *Turei Zahav* (128:90) states that even if a speech fault is common, but not overwhelmingly common - e.g., the substitution of a *sin* for a *shin* - a priest should not be disqualified, because such an error will not arouse the attention of the listeners. Nevertheless, this position is not accepted by all authorities. - should not recite the priestly blessings.
Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone,¹¹ should not recite the priestly blessing.

footnotes:
¹ as explained in this halachah
² as explained in Halachah 2
³ as explained in Halachah 3
⁴ as explained in Halachah 4
⁵ as explained in Halachah 4
⁶ as explained in Halachah 5
⁷ Note the discussion of this difficulty with regard to the choice of a chazan
⁸ e.g., those who read an aleph as an ayin and an ayin as an aleph - if the first word of the second priestly blessing, יאר is read with an ע instead of an א, the phrase את פניו אליך יאר ה' becomes a curse rather than a blessing.
⁹ i.e., reading a shin
¹⁰ e.g., who read a chet
¹¹ included in the category are people with other speech defects - e.g., a person who lisps


###### Mishneh Torah, Prayer and the Priestly Blessing 15:2
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הַמּוּמִין כֵּיצַד. כֹּהֵן שֶׁיֵּשׁ מוּמִין בְּפָנָיו אוֹ בְּיָדָיו אוֹ בְּרַגְלָיו כְּגוֹן שֶׁהָיוּ אֶצְבְּעוֹתָיו עֲקֻמּוֹת אוֹ עֲקֻּשּׁוֹת אוֹ שֶׁהָיוּ יָדָיו בּוֹהֲקָנִיּוֹת לֹא יִשָּׂא אֶת כַּפָּיו לְפִי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ. מִי שֶׁהָיָה רִירוֹ יוֹרֵד עַל זְקָנוֹ בְּשָׁעָה שֶׁהוּא מְדַבֵּר וְכֵן הַסּוּמָא בְּאַחַת מֵעֵינָיו לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיָה דַּשׁ בְּעִירוֹ וְהַכּל הָיוּ רְגִילִים בְּזֶה הַסּוּמָא בְּאַחַת מֵעֵינָיו אוֹ בְּזֶה שֶׁרִירוֹ זָב מֻתָּר לְפִי שֶׁאֵין מִסְתַּכְּלִין בּוֹ. וְכֵן מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אִסְטִיס וּפוּאָה לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם רֹב אַנְשֵׁי הָעִיר מְלַאכְתָּן בְּכָךְ מֻתָּר לְפִי שֶׁאֵין מִסְתַּכְּלִין בּוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Physical deformities: What is implied? A priest should not recite the priestly blessings if he has blemishes on his face, hands, or feet¹ (*Orach Chayim* 128:30-31) states that in places where the priests cover their faces and hands with their *tallitot* and wear socks while reciting the blessings, even these blemishes do not disqualify a priest from reciting the blessings. - for example, his fingers are bent over, crooked, or covered with white spots² - for they will attract the people's attention.
A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings. However, if such a person was well known in his city and everyone was familiar³, *loc. cit.* 128:30). with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention.⁴
 Similarly,⁵ a person whose hands were colored purple or scarlet should not recite the priestly blessings. If the majority of the city's population is involved in such a profession,⁶, *loc. cit.*, 128:32). he is permitted, for this does not attract the people's attention.

footnotes:
¹ for all of these can be seen be the people while the priests recite the blessings. The Shulchan Aruch
² for they will attract the people's attention - and distract their concentration on the blessings.A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings - for the same reasons as mentioned above. In places where the priests cover their faces, a priest with such a difficulty may also bless the people.
³ Generally, this refers to a person who lives within a city for at least thirty days (Shulchan Aruch
⁴ with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention.
⁵ i.e., for the same reasons
⁶ or if the people of the city are familiar with him (Shulchan Aruch


###### Mishneh Torah, Prayer and the Priestly Blessing 15:3
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הָעֲבֵרָה כֵּיצַד. כֹּהֵן שֶׁהָרַג אֶת הַנֶּפֶשׁ אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה לֹא יִשָּׂא אֶת כַּפָּיו שֶׁנֶּאֱמַר (ישעיה א טו) ״יְדֵיכֶם דָּמִים מָלֵאוּ״ וּכְתִיב (ישעיה א טו) ״וּבְפָרִשְׂכֶם כַּפֵּיכֶם״ וְגוֹ׳‎. וְכֹהֵן שֶׁעָבַד כּוֹכָבִים בֵּין בְּאֹנֶס בֵּין בִּשְׁגָגָה אַף עַל פִּי שֶׁעָשָׂה תְּשׁוּבָה אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְעוֹלָם שֶׁנֶּאֱמַר (מלכים ב כג ט) ״אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת״ וְגוֹ׳‎. וּבְרָכָה כַּעֲבוֹדָה הִיא שֶׁנֶּאֱמַר (דברים י ח) ״לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ״. וְכֵן כֹּהֵן שֶׁהֵמִיר לְעַכּוּ״ם אַף עַל פִּי שֶׁחָזַר בּוֹ אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְעוֹלָם. וּשְׁאָר הָעֲבֵרוֹת אֵין מוֹנְעִין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Transgressions: What is implied? A priest who killed someone should never recite the priestly blessings, even if he repents,¹ 128:35) allows a priest who repents after committing such a sin to bless the people, so that "the door will not be closed to those who repent." as [implied by Isaiah 1:15 which] states: "Your hands are full of blood,"² and states:³ 5:2-4, which states that a person should sacrifice his life rather than submit to pressure to worship false gods. Nevertheless, if he fails to make this sacrifice, he is not punished by an earthly court for his sin. "When you spread out your hands, I will hide My eyes from you."
A priest who served false gods, even if he was compelled to do so or did so inadvertently⁴ - though he has repented⁵ - may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: "However, the priests of the high places shall not ascend [to God's altar in Jerusalem]." [The recitation of the priestly] blessings is equated to service [in the Temple],⁶ 9:13:
Any priest who served false gods, whether willingly or inadvertently - even though he sincerely repents - should never serve in the Temple.... If he transgressed and offered a sacrifice, his sacrifice is not a "pleasing fragrance." as [Deuteronomy 10:8] states: "to serve Him and to bless in His⁷ (allusion). However, there is no indication of such a concept in the Rambam's words. name."
Similarly, a priest who converted⁸ to the worship of false gods⁹ 128:54 states that even someone who converts to Islam - which does not involve idol worship - is not allowed to recite the priestly blessings. - even though he repents¹⁰:37) allows a priest to bless the people if he repents. - may never recite the priestly blessing. Other transgressions¹¹ 128:26 notes that a person who desecrates the sanctity of the Sabbath is considered as one who adopted paganism, and, therefore, should not be allowed to recite the priestly blessing.
Rav Moshe Feinstein (*Iggerot Moshe, Orach Chayim* I, 33) states that present circumstances differ from those during the *Mishnah Berurah's* era, and, at present, priests who violate the Sabbath laws are not judged as severely and may bless the people. Nevertheless, he agrees that if restricting such individuals from reciting the priestly blessings may motivate them to increase their Sabbath observance, they may be prevented from blessing the people. do not prevent [a priest from blessing the people].¹²

footnotes:
¹ The Ramah (Orach Chayim
² the killing of a colleague
³ The order of these phrases in the Bible is the opposite of the order in which they are quoted by the Rambam."When you spread out your hands, I will hide My eyes from you." - Once a person has taken a life, God will not let him serve as a medium to convey blessing on the people.A priest who served false gods, even if he was compelled to do so - See Hilchot Yesodei HaTorah
⁴ or without knowing that the worship of this god was forbidden
⁵ may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: "However, the priests of the high places shall not ascend [to God's altar in Jerusalem]." - This verse describes the efforts of King Josaiah to cleanse Judah from the pagan practices introduced by his father and grandfather.
⁶ Note the Rambam's comments, Hilchot Bi'at HaMikdash
⁷ Many of the later authorities maintain that this association is only a point of Rabbinic Law, and the mention of Biblical verses is only an asmachta
⁸ without actually serving the false gods
⁹ The Magen Avraham
¹⁰ In this instance, as well, the Ramah (loc. cit.
¹¹ The Mishnah Berurah
¹² See Halachot 6 and 7.


###### Mishneh Torah, Prayer and the Priestly Blessing 15:4
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הַשָּׁנִים כֵּיצַד. כֹּהֵן נַעַר לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיִּתְמַלֵּא זְקָנוֹ. וְהַיַּיִן כֵּיצַד. מִי שֶׁשָּׁתָה רְבִיעִית יַיִן בְּבַת אַחַת אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר אֶת יֵינוֹ מֵעָלָיו לְפִי שֶׁהֻקְּשָׁה בְּרָכָה לַעֲבוֹדָה. שָׁתָה רְבִיעִית יַיִן בִּשְׁתֵּי פְּעָמִים אוֹ שֶׁנָּתַן לְתוֹכוֹ מְעַט מַיִם מֻתָּר. וְאִם שָׁתָה יוֹתֵר מֵרְבִיעִית אַף עַל פִּי שֶׁהָיָה מָזוּג אַף עַל פִּי שֶׁשְּׁתָאוֹ בְּכַמָּה פְּעָמִים לֹא יִשָּׂא אֶת כַּפָּיו עַד שֶׁיָּסִיר אֶת יֵינוֹ מֵעָלָיו. וְכַמָּה הִיא רְבִיעִית אֶצְבָּעִים עַל אֶצְבָּעִים בְּרוּם אֶצְבָּעִים וַחֲצִי אֶצְבַּע וְחֹמֶשׁ אֶצְבַּע בְּגוּדָל. וְזֶה הָאֶצְבַּע שֶׁמּוֹשְׁחִין בּוֹ בְּכָל הַתּוֹרָה כֻּלָּהּ הוּא הַגּוּדָל וְהוּא הַנִּקְרָא בֹּהֶן יָד:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[Lack of] maturity: What is implied? A young priest should not recite the priestly blessings until he grows a full beard.¹ (*Orach Chayim* 128:34), based on *Tosafot, Chulin* 24b, states:
A minor who has not manifested signs of physical maturity should not recite the priestly blessing alone. However, he may recite the blessing together with his brethren, the priests, to learn and become educated.If he has manifested signs of physical maturity, he may recite the priestly blessing even while alone. However, he should do so only as a temporary measure, and not as a fixed practice, until he grows a full beard.
Intoxication: - The Hebrew יין literally means wine. The *Magen Avraham* 128:55 notes that the Rambam speaks only about wine and does not mention other alcoholic beverages. Accordingly, he explains that a person who becomes drunk from other alcoholic beverages may recite the priestly blessing, unless he is so drunk that he has no control of himself.
It is significant that in Chapter 4, Halachah 17, when speaking about the prohibition against an intoxicated person praying, the Rambam states: "A person who is drunk should not pray.... When is a person considered drunk? When he cannot speak before a king." See also *Hilchot Bi'at HaMikdash* 1:1-2, where the Rambam describes the prohibition against serving in the Temple while intoxicated and mentions, albeit with differences between them, both a person who drank wine and one who became intoxicated from other alcoholic beverages.
The *Magen Avraham's* decision is not accepted by all authorities. (See *Mishnah Berurah* 128:141.)
Intoxication: What is implied? A [priest] who drank a *revi'it* of wine² at one time should not recite the priestly blessings until the effects of the wine wear off.³ 1:5 states that if a person drank only a *revi'it* of wine, it is assumed that the wine's effects have worn off if he sleeps a little or walks a *mil*. [This restriction was imposed] because an association was established between [reciting the priestly] blessing and service [in the Temple].⁴
Should [a priest] drink⁵ a *revi'it* of wine on two different occasions⁶ or mix a small amount of water in it, he is permitted [to recite the priestly blessings].⁷ 1:1). If he drank more than a *revi'it*, even though it was mixed with water or even though he drank it intermittently, he should not recite the priestly blessings until the effects of the wine wear off.⁸ 1:5 states that sleeping or walking a *mil* is not sufficient to remove the effects of the wine, and one must wait until no signs of intoxication remain.
Because of the prohibition against reciting the priestly blessing while intoxicated, it is customary on Simchat Torah in Ashkenazic communities to recite the priestly blessing in the morning service and not during *Musaf*.
How much is a *revi'it*?⁹ in Chapter 2, Halachah 17, he chooses to define its volume here. [The volume of an area] two fingerbreadths by two fingerbreadths and two and seven tenths of a fingerbreadth high.¹⁰ is 86.4 milliliters according to *Shiurei Torah*, and 149.3 milliliters according to the *Chazon Ish*. Whenever the term "finger" is mentioned as a measure throughout the entire Torah, it refers to a thumbbreadth.¹¹ 9:9. In modern measure, a thumbbreadth is 2 centimeters according to *Shiurei Torah*, and 2.4 centimeters according to the *Chazon Ish*. The thumb is called *bohen yad* [in the Torah].¹²

footnotes:
¹ As mentioned in the commentary on Chapter 8, Halachah 11, the expression "grows a full beard" is a primarily measure of age, whether the person actually grows a beard or not.The Shulchan Aruch
² This is the minimum measure of wine that is considered to be able to influence a person's behavior.
³ Hilchot Bi'at HaMikdash
⁴ as mentioned in the previous halachah.
⁵ only
⁶ i.e., interrupting slightly between drinking the entire revi'it
⁷ and serve in the Temple (Hilchot Bi'at HaMikdash
⁸ In this instance, Hilchot Bi'at HaMikdash
⁹ Interestingly, although the Rambam also mentions a revi'it
¹⁰ In modern measure, a revi'it
¹¹ See Hilchot Sefer Torah
¹² See Leviticus 8:23, 14:14.


###### Mishneh Torah, Prayer and the Priestly Blessing 15:5
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טֻמְאַת הַיָּדַיִם כֵּיצַד. כֹּהֵן שֶׁלֹּא נָטַל אֶת יָדָיו לֹא יִשָּׂא אֶת כַּפָּיו אֶלָּא נוֹטֵל אֶת יָדָיו עַד הַפֶּרֶק כְּדֶרֶךְ שֶׁמְּקַדְּשִׁין לַעֲבוֹדָה וְאַחַר כָּךְ מְבָרֵךְ שֶׁנֶּאֱמַר (תהילים קלד ב) ״שְׂאוּ יְדֵכֶם קֹדֶשׁ וּבָרַכוּ אֶת יְיָ׳‎״. וְהֶחָלָל אֵינוֹ נוֹשֵׂא אֶת כַּפָּיו לְפִי שֶׁאֵינוֹ בְּכִהוּנוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The ritual impurity of [the priest's] hands: What is implied? A priest who did not wash his hands should not recite the priestly blessing.¹, Rav Yosef Karo notes that in contrast to Chapter 4, Halachah 2, which mentions "the purification of the hands," here, the Rambam refers to "ritual impurity." He maintains that this choice of language was intended to imply that if a priest washed his hands in the morning, he need not wash them a second time unless they have become ritually impure. He also quotes a responsum of Rav Avraham, the Rambam's son, who explicitly states that a priest may rely on his morning washing.
Nevertheless, in his *Shulchan Aruch* (*Orach Chayim* 128:6), Rav Yosef Karo quotes the opinion of Rashi and *Tosafot* (*Sotah* 39a), who require the priests to have their hands washed a second time as an additional measure of holiness. Rather, he should wash his hands² (Vol. III, 146b) states that the Levites should wash the priests' hands. Since the Levites are themselves holy (Numbers 8:18), it is proper that they be the ones who convey this added holiness upon the priests. The *Shulchan Aruch* (*loc. cit.*) also mentions this practice. to the wrist,³ as is done when sanctifying the hands for the service in the Temple,⁴, Chapter 5. as [Psalms 134:2] states: "Raise up your hands [in] holiness and bless God."
A⁵ to this verse also stresses its connection to the recitation of the priestly blessing. *challal⁶. and a divorcee or any other woman who he may not marry (see Leviticus 21:7), and, according to Rabbinic Law, a person born from a marriage between a priest and a woman who has undergone chalitzah*. does not recite the priestly blessing, for he is not a priest.⁷ 19:14, where the Rambam says: "A *challal* is just like any other non-priest." The *Pri Chadash* writes that if a *challal* ascends to bless the people, he should be forced to descend.

footnotes:
¹ In his Kessef Mishneh
² The Zohar
³ Note our commentary Chapter 4, Halachah 2.
⁴ See Hilchot Bi'at HaMikdash
⁵ The Targum
⁶ a person born from relations between a priesta person born from relations between a priest and a divorcee or any other woman who he may not marry (see Leviticus 21:7), and, according to Rabbinic Law, a person born from a marriage between a priest and a woman who has undergone chalitzah
⁷ See Hilchot Issurei Bi'ah


###### Mishneh Torah, Prayer and the Priestly Blessing 15:6
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כֹּהֵן שֶׁלֹּא הָיָה לוֹ דָּבָר מִכָּל אֵלּוּ הַדְּבָרִים הַמּוֹנְעִין נְשִׂיאַת כַּפַּיִם אַף עַל פִּי שֶׁאֵינוֹ חָכָם וְאֵינוֹ מְדַקְדֵּק בְּמִצְוֹת אוֹ שֶׁהָיוּ הַבְּרִיּוֹת מְרַנְּנִים אַחֲרָיו אוֹ שֶׁלֹּא הָיָה מַשָּׂאוֹ וּמַתָּנוֹ בְּצֶדֶק הֲרֵי זֶה נוֹשֵׂא אֶת כַּפָּיו וְאֵין מוֹנְעִין אוֹתוֹ לְפִי שֶׁזּוֹ מִצְוַת עֲשֵׂה עַל כָּל כֹּהֵן וְכֹהֵן שֶׁרָאוּי לִנְשִׂיאַת כַּפַּיִם וְאֵין אוֹמְרִים לְאָדָם רָשָׁע הוֹסֵף רֶשַׁע וְהִמָּנַע מִן הַמִּצְוֹת:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A priest who does not have any of the factors which hinder the recitation of the priestly blessings mentioned above¹ should recite the priestly blessing, even though he is not a wise man or careful in his observance of the mitzvot. [This applies] even though the people spread unwholesome gossip about him,² or his business dealings are not ethical.³ 45a, the *Shulchan Aruch* (*Orach Chayim* 128:40,41) adds that a priest who violates the specific mitzvot associated with the priesthood (the forbidden sexual relations mentioned in Leviticus 21:7 and the prohibitions against contracting impurity stemming from a corpse) may not recite the priestly blessings.
He should not be prevented from [reciting the priestly blessings] - even though he has not repented for his transgressions
He should not be prevented from [reciting the priestly blessings] because [reciting these blessings] is a positive mitzvah incumbent on each priest who is fit to recite them.⁴ We do not tell a wicked person: Increase your wickedness [by] failing to perform mitzvot.⁵:
It is not fitting to push away or despise those who violate the Sabbath. Rather one should draw them close and encourage them to perform mitzvot.... Even if a person willingly sins, when he comes to the synagogue to pray, he should be accepted and not treated with disrespect.The Rabbis have based [this approach on the interpretation of] Solomon's words (Proverbs 6:30 "Do not scorn the thief when he steals" - i.e., do not scorn the sinners of Israel when they come discreetly to steal mitzvot.

footnotes:
¹ in the previous five halachot.
² i.e., he is suspected of sinning.
³ Based on Bechorot
⁴ From the Rambam's statements, it appears that the disqualifying factors mentioned above remove the mitzvah entirely from a priest.
⁵ In other places, as well, we see the Rambam urging people to encourage the nonobservant to perform mitzvot. Note the conclusion of Iggeret HaShmad


###### Mishneh Torah, Prayer and the Priestly Blessing 15:7
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וְאַל תִּתְמַהּ וְתֹאמַר וּמַה תּוֹעִיל בִּרְכַּת הֶדְיוֹט זֶה. שֶׁאֵין קִבּוּל הַבְּרָכָה תָּלוּי בַּכֹּהֲנִים אֶלָּא בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרַכֶם״. הַכֹּהֲנִים עוֹשִׂים מִצְוָתָן שֶׁנִּצְטַוּוּ בָּהּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא בְרַחֲמָיו מְבָרֵךְ אֶת יִשְׂרָאֵל כְּחֶפְצוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Do not wonder: "What good will come from the blessing of this simple person?" for the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He,¹ 5:9 relates:
Do not say: "So and so is an adulterer... how can he bless me?"God replies: "Is it he that is blessing you? I'm the one who is blessing you." as [Numbers 6:27] states: "And they shall set My name upon the children of Israel, and I shall bless them."² The priests perform the mitzvah with which they were commanded,³ and God, in His mercies, will bless Israel as He desires.

footnotes:
¹ The Jerusalem Talmud, Gittin
² In his commentary on the Torah, the Rashbam emphasizes that the text of priestly blessing itself express this point, stating, "May God bless you..., May God shine..., May God turn..."
³ reciting the blessings


###### Mishneh Torah, Prayer and the Priestly Blessing 15:8
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עַם שֶׁהֵם אֲחוֹרֵי הַכֹּהֲנִים אֵינָם בִּכְלַל הַבְּרָכָה. וְהָעוֹמְדִים מִצִּדֵּיהֶן הֲרֵי הֵם בִּכְלַל הַבְּרָכָה. וְאִם הָיְתָה מְחִצָּה בֵּין הַכֹּהֲנִים וּבֵין הַמִּתְבָּרְכִים אֲפִלּוּ הִיא חוֹמָה שֶׁל בַּרְזֶל הוֹאִיל וּפְנֵיהֶם מוּל פְּנֵי הַכֹּהֲנִים הֲרֵי הֵם בִּכְלַל הַבְּרָכָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The people standing behind the priests are not included in the blessing.¹ 38b). Also, as mentioned in Chapter 14, Halachah 11, the priestly blessing must be recited while the priests are standing face to face with those being blessed (*Shulchan Aruch HaRav* 128:37). Those standing at their sides² are included in the blessing. [Even] if there is a partition³ (*loc. cit.*) states: "Even an iron divider cannot separate between Israel and their Father in heaven." - even an iron wall - between the priests and the people who are being blessed, since they are facing the priests,⁴ explains that the people who are standing to the sides of the priests, but before them, should face the *heichal*. In principle, those who are standing parallel to the priests should turn to the side and face the priests. However, since it is not proper that people standing next to each other in the synagogue should face different directions, they need not shift the positions of their feet. It is sufficient for them to tilt their heads slightly towards the priests. they are included in the blessing.⁵

footnotes:
¹ By standing behind the priests, they show that the blessing is not important to them. Hence, they are not included (Rashi, Sotah
² even those who are standing parallel to the place of the priests
³ even an iron wall - Sotah
⁴ The Be'ur Halachah
⁵ As the Rambam mentions in the following halachah, even people who do not attend the synagogue can be included in the priestly blessing.


###### Mishneh Torah, Prayer and the Priestly Blessing 15:9
[Mishneh Torah, Prayer and the Priestly Blessing 15:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/15:9)

נְשִׂיאַת כַּפַּיִם בַּעֲשָׂרָה וְכֹהֲנִים מִן הַמִּנְיָן. בֵּית הַכְּנֶסֶת שֶׁכֻּלָּן כֹּהֲנִים כֻּלָּם נוֹשְׂאִים אֶת כַּפֵּיהֶם. וּלְמִי הֵם מְבָרְכִים לְאַחֵיהֶם שֶׁבַּצָּפוֹן וְלַאֲחֵיהֶם שֶׁבַּדָּרוֹם. וּמִי עוֹנֶה אַחֲרֵיהֶם אָמֵן הַנָּשִׁים וְהַטַּף. וְאִם נִשְׁאֲרוּ שָׁם עֲשָׂרָה כֹּהֲנִים יוֹתֵר עַל אֵלּוּ שֶׁעָלוּ לַדּוּכָן הָעֲשָׂרָה עוֹנִין אָמֵן וְהַשְּׁאָר מְבָרְכִין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The priestly blessing is recited [only] when ten people [are present].¹. See Chapter 8, Halachot 4-6. The priests can be included in that number.²
If [the congregation in a particular] synagogue are all priests, they should all³ should also recite the priestly blessing is discussed in the following halachah. recite the priestly blessing.⁴ of priests to respond "Amen," it is preferable that they all recite the blessings and none respond.
Who should they bless? Their brethren in the north and the south - i.e., those outside the synagogue. Even though they were unable to attend the synagogue, since they were prevented by forces beyond their control, they are included within the blessing.
The Rambam's statements are taken from *Sotah* 38b and the Jerusalem Talmud, *Berachot* 5:4. However, the Rambam's choice of phraseology is more restrictive, mentioning only "the people in the north and the south," while these sources state, "their brethren in the fields."
According to his grandson, Rav Yitzchak HaNagid, this restriction was intentional. Since in the Rambam's time the Jews lived mostly to the east or west of Jerusalem, in most synagogues the *heichal* would be pointed in that direction, and thus, depending on the location of the synagogue, the people standing in one of these directions would be standing behind the priests. Therefore, they would not be included in the blessing.
Other authorities (e.g., the *Shulchan Aruch, Orach Chayim* 128:25) quote the text in the Babylonian Talmud without making any restrictions. Who should they bless? Their brethren in the north and the south. Who will respond "Amen" to their [blessings]? The women and the children.⁵ 128:99 states that even if there are no women or children present to answer "Amen," the blessing may be recited. If more than ten priests remain besides those who ascend to the *duchan*, these ten [priests] respond "Amen"⁶ responding "Amen." and the remainder of the priests recite the blessings.⁷ 128:33 states that in such an instance, the *chazan* should not call out "*Kohanim*," since, according to many opinions, if the priests are not called to recite the blessings, they are not obligated to do so. Thus, the priests who did not recite the blessings will not be considered negligent in their fulfillment of the mitzvah.

footnotes:
¹ The priestly blessing is included among "the holy matters" that require a minyan
² i.e., even if there will not be ten people to respond "Amen," the priestly blessing can be recited.
³ Even though there will no one to read the words of the blessings to them, as mentioned in Chapter 14, Halachah 3. The question of whether the chazan
⁴ Unless there are a minyan
⁵ The Mishnah Berurah
⁶ i.e., if there are twelve priests, two recite the blessings and ten respond "Amen," so that there will be a minyan
⁷ The Shulchan Aruch HaRav


###### Mishneh Torah, Prayer and the Priestly Blessing 15:10
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צִבּוּר שֶׁלֹּא הָיָה בָּהֶן כֹּהֵן אֶלָּא שְׁלִיחַ צִבּוּר לְבַדּוֹ לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הָיְתָה הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִלָּתוֹ רַשַּׁאי. וְאִם אֵין לָהֶם כֹּהֵן כְּלָל כְּשֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לְשִׂים שָׁלוֹם אוֹמֵר אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ בָּרְכֵנוּ בַּבְּרָכָה הַמְשֻׁלֶּשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל יְדֵי משֶׁה עַבְדְּךָ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶׁךָ כָּאָמוּר (במדבר ו כד) ״יְבָרֶכְךָ יְיָ׳‎ וְיִשְׁמְרֶךָ״ (במדבר ו כה) ״יָאֵר יְיָ׳‎ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ״ (במדבר ו כו) ״יִשָּׂא יְיָ׳‎ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם״ (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרַכֶם״. וְאֵין הָעָם עוֹנִין אָמֵן. וּמַתְחִיל וְאוֹמֵר שִׂים שָׁלוֹם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When there is no priest in the community other than the leader of the congregation,¹ 128:20, states that if other priests are present, a priest serving as the *chazan* should never recite the priestly blessing. The *Pri Chadash* takes issue with this decision, and allows him to recite the priestly blessings if he is confident that he will not err. he should not recite the priestly blessings.² (*Berachot* 34b). If he is sure that he can recite the priestly blessings and return to his prayers [without becoming confused],³ 128:32 and the *Mishnah Berurah* 128:76, which state that at present, since the *chazan* prays from a siddur, he need not worry about being confused and may recite the priestly blessing. he may [recite the priestly blessing].⁴ (*loc. cit.*) states that in such a case, the *chazan* should move from his place slightly during the blessing *R'tzey* (see the following halachah) and after concluding the blessing *Modim*, ascend to the *duchan* and recite the priestly blessing.
If there are no priests present at all - or according to Ashkenazic custom, in all services when the priestly blessing would be recited other than the *Musaf* service of the festivals.
If there are no priests present at all, when the leader of the congregation reaches [the blessing] *Sim shalom*,⁵ and the priestly blessings. he recites [the following prayer]:
Our⁶ God and God of our fathers, bless us with the threefold blessing written in the Torah by Moses, Your servant, and recited by Aharon and his sons, the priests, Your consecrated people,⁷ 127:8, which explains that the intent is that the priests themselves are a "consecrated people." as it is⁸ said:
May God bless you and keep you.⁹
May God shine His countenance upon you and be gracious to you.
May God turn His countenance to you and grant you peace.
And they shall set My name upon the children of Israel and I will bless them.¹⁰ explain that the recitation of this verse parallels the prayer recited by the priests after completing the blessings (Chapter 14, Halachah 12). It is Ashkenazic custom not to recite this final verse (*Magen Avraham* 127:2).
The people do not respond "Amen" to these blessings.¹¹ 127:2 suggests reciting *ken yehi ratzon* - "So may it be Your will." Nevertheless, there are some communities which recite "Amen," based on the *Tanya Rabbati* 334 and a letter from Rav Hai Gaon. He [resumes his recitation of the *Shemoneh Esreh*], beginning the recitation of [the blessing] *Sim shalom*.

footnotes:
¹ The Shulchan Aruch, Orach Chayim
² lest he become confused after completing the priestly blessing and be unable to complete the Shemoneh Esreh
³ Note Shulchan Aruch HaRav
⁴ The Shulchan Aruch
⁵ See the Commentary on Chapter 14, Halachah 4, for an explanation of the connection between the blessing Sim shalom
⁶ to commemorate the recitation of these blessings.
⁷ Our translation is based on the Mishnah Berurah
⁸ Numbers 6:24-27
⁹ May God bless you and keep you. May God shine His countenance upon you and be gracious to you. May God turn His countenance to you and grant you peace.
¹⁰ The Hagahot Maimoniot
¹¹ for it is proper to recite "Amen" only after the blessings recited by the priests themselves. The Shulchan Aruch


###### Mishneh Torah, Prayer and the Priestly Blessing 15:11
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כֹּהֵן שֶׁנָּשָׂא אֶת כַּפָּיו בְּבֵית הַכְּנֶסֶת וְהָלַךְ לְבֵית הַכְּנֶסֶת אַחֵר וּמָצָא צִבּוּר שֶׁמִּתְפַּלְּלִין וְלֹא הִגִּיעוּ לְבִרְכַּת כֹּהֲנִים נוֹשֵׂא יָדָיו לָהֶן וּמְבָרְכָן. וַאֲפִלּוּ כַּמָּה פְּעָמִים בְּיוֹם. כֹּהֵן שֶׁלֹּא עָקַר רַגְלָיו מִמְּקוֹמוֹ לַעֲלוֹת לַדּוּכָן בְּשָׁעָה שֶׁאָמַר שְׁלִיחַ צִבּוּר רְצֵה שׁוּב אֵינוֹ עוֹלֶה בְּאוֹתָהּ תְּפִלָּה. אֲבָל אִם עָקַר רַגְלָיו לַעֲלוֹת אַף עַל פִּי שֶׁלֹּא הִגִּיעַ לַדּוּכָן אֶלָּא אַחַר עֲבוֹדָה הֲרֵי זֶה עוֹלֶה וּמְבָרֵךְ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A priest who recited the priestly blessings and went to another synagogue and found the congregation in the midst of prayer, before the [recitation of] the priestly blessings, should bless them.¹ emphasizes that reciting the priestly blessings a second time is not considered to be a transgression of the prohibition of adding to the Torah's commandments. That prohibition is violated when one adds to the blessings themselves (see Chapter 14, Halachah 12), but not when one fulfills the mitzvah a number of times. [He may recite the priestly blessings] several times during the day.² explains that the priests recite *Y'varechecha* - the first word of the priestly blessings - directly after concluding the blessing (see Halachah 12) recited before blessing the people, without being prompted by the reader. They take the initiative, so that an interruption is not made between the recitation of the blessing before the performance of a mitzvah and its actual performance.
Study of the Rambam's Commentary on the Mishnah (*Berachot*, *loc. cit.*) shows that the Rambam himself had questions about this matter. In the first manuscripts, the Rambam writes that "the leader of the congregation recites *Y'varechecha*, and the priests read after him." This is also the reading in the popularly published edition of that text. However, in the later manuscripts of the Commentary on the Mishnah (see Rav Kapach's edition of that text), the Rambam changes his mind and states that the priests begin reciting *y'varechecha*.
In his *Beit Yosef* (*Orach Chayim* 128), Rav Yosef Karo mentions these different views, and in his *Shulchan Aruch* (128:13) rules that the priests begin on their own initiative. The Ramah differs and states that it is Ashkenazic practice that this word is also recited in response to the *chazan*.
A priest who does not move from his place to ascend to the *duchan* when the leader of the congregation recites [the blessing] *R'tzey³* should not ascend [to the *duchan*] during that prayer service.⁴). However, if he moved [from his place], even though he did not reach the *duchan* until after the [conclusion of the blessing *R'tzey*],⁵ 128:13 and the *Mishnah Berurah* 128:27 state that even if he reaches the *duchan* after the *chazan* completes *R'tzey*, as long as he reaches there before the priests begin reciting the blessing, he may join them. he may⁶ 128:106). ascend [the *duchan*] and bless [the people].

footnotes:
¹ The Magen Avraham
² This statement has raised questions among the commentaries. The Kiryat Sefer
³ See Chapter 14, Halachah 3.
⁴ This applies even if he was prevented from leaving his place by forces beyond his control (Radbaz, Magen Avraham
⁵ Shulchan Aruch HaRav
⁶ but he is not obligated to (Mishnah Berurah


###### Mishneh Torah, Prayer and the Priestly Blessing 15:12
[Mishneh Torah, Prayer and the Priestly Blessing 15:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Prayer%20and%20the%20Priestly%20Blessing/r/15:12)

כָּל כֹּהֵן שֶׁאֵינוֹ עוֹלֶה לַדּוּכָן אַף עַל פִּי שֶׁבִּטֵּל מִצְוַת עֲשֵׂה אַחַת הֲרֵי זֶה כְּעוֹבֵר עַל שָׁלֹשׁ עֲשֵׂה שֶׁנֶּאֱמַר (במדבר ו כג) ״כֹּה תְבָרַכוּ אֶת בְּנֵי יִשְׂרָאֵל״ (במדבר ו כג) ״אָמוֹר לָהֶם״ (במדבר ו כז) ״וְשָׂמוּ אֶת שְׁמִי״. וְכָל כֹּהֵן שֶׁאֵינוֹ מְבָרֵךְ אֵינוֹ מִתְבָּרֵךְ וְכָל כֹּהֵן הַמְבָרֵךְ מִתְבָּרֵךְ שֶׁנֶּאֱמַר (בראשית יב ג) ״וַאֲבָרַכָה מְבָרְכֶיךָ״:
סְלִיקוּ הִלְכוֹת תְּפִלָה בְּסִיַּעְתָּא דִּשְׁמַיָּא

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Any priest who does not ascend to the *duchan*¹ 38b. There, the Talmud states that one “violates three positive commandments.” The Rambam amends that statement, explaining that although there is only one commandment for the priests to bless the people, the Torah mentioned the commandment in three different ways to emphasize the importance of its fulfillment. Thus, the failure to bless the people is considered as nullifying the observance of three commands.
In *Sefer HaMitzvot* (*Shoresh* 9), the Rambam cites this teaching as a classic example of a fundamental principle regarding the reckoning of the 613 mitzvot. Though the Talmud often states that many mitzvot are involved in the performance or transgression of a particular commandment, this does not mean that the mitzvah should be counted as more than one mitzvah when calculating the 613 mitzvot of the Torah. Rather, the Talmud means to say that the performance of this mitzvah is considered as important as if many mitzvot were involved. - even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as [Numbers 6:23-27] states: "This is how you shall bless the children of Israel," "Say to them," "And you shall set My name..."
Any priest who does not recite the priestly blessing will not be blessed, and any priest who blesses [the people] will be blessed, as [Genesis 12:3] states: "And I will bless those who bless you."² 49a quotes a difference of opinion between Rabbi Akiva and Rabbi Yishmael. Rabbi Akiva's statements are quoted by the Rambam, while Rabbi Yishmael explains that the blessing for the priests is derived from Numbers 6:27: “And you will set My name upon the children of Israel and I will bless them.” “The priests bless the Jews and God blesses the priests,... together with the Jews” (Rashi).
By quoting the verse from Genesis, “and I will bless those who bless you,” Rabbi Akiva emphasizes that the blessings bestowed upon the priests - as well as the blessing conveyed by the priests - stem from God's infinite goodness (*Likkutei Sichot*, Vol. 10).
Blessed be the Merciful One who grants assistance.

footnotes:
¹ even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as Numbers 6:23-27 states: “This is how you shall bless the children of Israel,” “Say to them,” “And you shall set My name...” - The Rambam's statements are based on Sotah
² Chulin