Reciting Birkas Kohanim Daily in Israel
Question: Why is Birkas Kohanim performed daily in Eretz Yisrael, while elsewhere it is only performed on Yom Tov?
Discussion: The mitzvah of Birkas Kohanim, or Nesias Kapayim as it is referred to in many sources, is the obligation of the Kohanim to lift up their hands and bless the Jewish people by reciting the three verses recorded in Parashas Naso (Bamidbar 6:24-27). The Kohanim who perform Birkas Kohanim fulfill a positive Biblical mitzvah, and one who refrains from blessing the congregation after being called up to do so violates this mitzvah.1
This mitzvah applies at all times and in all places.2 Even today, when there is no Beis Hamikdash, and even outside Eretz Yisrael, this mitzvah still endures on a Biblical level.3 Indeed, in Eretz Yisrael and amongst many Sephardim throughout the Diaspora, the custom is to perform Birkas Kohanim daily during Shacharis,4 during the various Mussaf services recited throughout the year,5 during Minchah of a Ta’anis Tzibbur,6 and during Ne’ilah on Yom Kippur.7 Nevertheless, in most Ashkenazic congregations outside of Eretz Yisrael, it has been customary for hundreds of years8 to perform the mitzvah of Birkas Kohanim only during Mussaf of Yom Tov.9 In these communities, the prayer beginning Elokeinu Veilokei Avoseinu is recited in lieu of Birkas Kohanim, at times when the actual Birkas Kohanim was instituted to be recited.10
The following list includes several of the reasons put forth by the Poskim for why the custom evolved as such:11
It is proper for the Kohanim to immerse themselves in a mikveh before Birkas Kohanim and it is difficult for them to do so on a daily or even weekly basis.12
Birkas Kohanim should be performed when the Kohanim are relaxed and are in good spirits. Throughout the year, even on Shabbos, people are preoccupied with concerns about their livelihood. Only during Mussaf on Yom Tov, when people are in an elevated mood and are on the verge of partaking in Simchas Yom Tov, or on Yom Kippur which is a day of happiness as sins are forgiven, is the time conducive for Birkas Kohanim.13
In earlier times, non-Jews would enter shuls at will, and some say that Birkas Kohanim should not be said in the presence of non-Jews.14
With the passage of time, the lineage of Kohanim has become blurred. Due to the prohibition against non-Kohanim performing Birkas Kohanim, we cannot allow our Kohanim to perform it every day. Nevertheless, we permit them to perform it on Yom Tov so that the unique mitzvos pertaining to Kohanim should not be forgotten, which could lead Kohanim to be lax in the responsibilities that are incumbent upon them.15
Now, throughout history, many leading Poskim have taken issue with the above-mentioned reasons, and some even sought to change this long-standing practice and reinstate Birkas Kohanim on a daily basis.16 Ultimately, these attempts were not successful amongst the Ashkenazic Diaspora, almost as if a voice from Heaven decreed that Birkas Kohanim be relegated only to Yom Tov at Mussaf.17 Nevertheless, these attempts influenced the early religious immigrants to Eretz Yisrael at the turn of the nineteenth century, leading them to conduct daily Birkas Kohanim there.18 Eventually, this became the dominant practice among most Ashkenazim who subsequently ascended to Eretz Yisrael.19 It should be noted that many authorities contend that the Jewish people outside Eretz Yisrael are included in the daily berachah of the Kohanim who do conduct Birkas Kohanim.20 This is because someone who is unable to be present during Birkas Kohanim due to circumstances beyond his control is included in the berachah.21
Some congregations have the custom not to recite Birkas Kohanim on a Yom Tov that falls out on Shabbos. Although several arguments have been put forth to explain this practice, and some congregations observe this custom even today, the consensus of many major Poskim is that this practice lacks substantive reasoning and has no basis in halachah.22 Practically speaking, this practice is not considered a proper minhag23 and should be discontinued, provided that abandoning the practice will not cause discord within the congregation.24
When Birkas Kohanim is performed on Shabbos, the accepted practice, even outside Eretz Yisrael, is that no supplications are said by the congregation during the Birkas Kohanim.25 The Kohanim do not therefore sing before the last word of each verse.26
1 Shulchan Aruch 128:2 with Mishnah Beruah 8 and 9. [It should be noted that this mitzvah does not obligate a Kohen to seek out Jewish people to bless. However, it is improper for a Kohen to neglect this mitzvah, and he may be punished from Heaven for doing so (Beiur Halachah 128:4, ד"ה אינם).]
2 Sefer Hachinuch (Mitzvah 378).
3 Mishnah Berurah, in his footnote to Rema 128:44, proves this from numerous early sources and rejects a minority opinion in the Acharonim that maintains that there is no Biblical mitzvah of Birkas Kohanim today.
4 During Shacharis on Tishah Be’Av, there are differing opinions on whether Birkas Kohanim should be performed. Eliyah Rabbah (559:13) and Kenesses Yechezkel (12) rule that it is to be recited. However, Tanya Rabasi (68) cited by R’ Akiva Eiger (glosses to Shulchan Aruch, Orach Chaim, Chapter 131), Dagul Mervavah (559:4), and Kitzur Shulchan Aruch (124:3) rule that it should not be performed. The widespread custom follows the latter opinion. Consequently, the prayer Elokeinu Veilokei Avoseinu is not added to Chazaras Hashatz.
5 On Simchas Torah, it is customary to make Kiddush before Mussaf. Therefore, there is a concern that the Kohanim might consume an amount of wine that would disqualify them from saying Birkas Kohanim (see Shulchan Aruch, 128:38 with Mishnah Berurah). Accordingly, the widespread custom [outside Eretz Yisrael] is to conduct Birkas Kohanim only during Shacharis (see Mishnah Berurah 669, note 17). The custom is that the prayer Veseiareiv is not recited during Shacharis even when Birkas Kohanim is conducted (Kitzur Shulchan Aruch 138:8), nor is it recited at Mussaf when there is no Birkas Kohanim (see Mishnah Berurah 128, note 173).
6 See further details in Shulchan Aruch, chapter 129, passage 1, and in the Practical Halachah Discussion to Chapter 129.
7 Beis Yosef 128; Mishnah Berurah 128, note 166; Shulchan Aruch 129:1.
8 Beis Ephraim (6). R’ M. Feinstein posits that already in Talmudical times, in certain locales, Birkas Kohanim was only performed on Yom Tov (see Igros Moshe, Orach Chaim V, 20:23).
9 Rema 128:44. Rosh Hashanah and Yom Kippur are included.
10 Rema ibid.; see also Rema’s comment to 127:2.
11 Other reasons put forth by prominent Poskim are cited in Nesias Kapayim Kehilchasah (Tosefes Berachah 9).
12 Sefer Chassidim 1613; Maharil, Chadashos 21. Beis Yosef, however, rejects this argument; see also Sha’ar Hatziyun 128:132.
13 Rema 128:44, based on Maharil ibid. with Mishnah Berurah 166 and 167. See also Aruch Hashulchan (128:49, 64) who elaborates on this reasoning.
14 Maharil 21; Zera Emes 3:12 based on Zohar (Parashas Naso).
15 Beis Ephraim 6.
16 The Vilna Gaon and R’ Chaim of Volozhin both attempted to institute this practice in their communities but were thwarted by what they understood as Heavenly intervention; see Meisheiv Davar (II, 104) and Aruch Hashulchan (128:64). R’ Shneur Zalman of Liadi (the Ba’al Hatanya) attempted to institute this practice as well (Sha’arei Halachah U’minhag I, p. 167). R’ Nosson Adler instituted this as a private practice in his own Beis Hamedrash (Chut Hameshulash Hachadash, p. 20, 5723 ed.).
17 Language of Aruch Hashlchan 128:64, see also Meishiv Davar II:104.
18 Pe’as Hashulchan (Hilchos Eretz Yisrael 2:16, Beis Yisrael 23).
19 In some communities in Eretz Yisrael, the custom is to conduct Birkas Kohanim only during Mussaf of Shabbos and Yom Tov. For a discussion of this custom, see Nesias Kapayim Kehilchasah, Tosefes Berachah 9:11.
20 Shelah (Igros Eretz Yisrael 35); Chessed La’alafim 6:21; Sha’arei Halachah U’minhag (Orach Chaim I:75). [However, R’ S. Z. Auerbach (Halichos Shlomo, Tefillah 10, Devar Halachah 7) was of the opinion that one who is in a different country is not included in the berachah. R’ M. Shternbuch (Teshuvos Vehanhagos I:130) debates this question and recommends that those outside Eretz Yisrael ask Kohanim in Eretz Yisrael to have them in mind by mentioning their name before performing Birkas Kohanim, and to pay them for their efforts.]
21 Shulchan Aruch 128:24.
22 Taz 128:38; Eliyah Rabbah 128:85; Chayei Adam 32:11; Mishnah Berurah 128, note 165; Aruch Hashulchan 128:64; Minchas Elazar III:56. See however, Magen Avraham 128:70; Shulchan Aruch Harav 128:57 and Kitzur Shulchan Aruch 100:1 who do not entirely discount this custom.
23 Igros Moshe, Orach Chaim III:18. Certainly, on Yom Kippur that falls out on Shabbos, Birkas Kohanim should be conducted; ibid.
24 Igros Moshe, Orach Chaim V:15. See also Teshuvos Vehanhagos II:104.
25 Mishnah Berurah 130:4. See, however, Meisheiv Davar I:47. For discussion see Teshuvos VeHanhagos II, 104.
26 Leket Hakemach 128:207.