Congregation of Teaneck
First time Ashkenazic visitors to Sephardic synagogues almost always find it astonishing that Sephardic Kohanim conduct Nesi’at Kapayim (also known as Birkat Kohaim and Duchenen, when the Kohanim bless the congregation) every day, even outside of Eretz Yisrael. In reality, it is far more astonishing that Ashkenazic Jews refrain from performing daily Birkat Kohanim outside Eretz Yisrael. The Mishnah (Kiddushin 1:9) sets forth the rule very clearly: “Any mitzvah which is land based, ‘Teluyah BaAretz,’ is practiced only in Eretz Yisrael, and any mitzvah which is not land based applies both in Eretz Yisrael and outside Eretz Yisrael.” Thus, since Birkat Kohanim is not a land based mitzvah, it is difficult to understand why Ashkenazim refrain from Nesi’at Kapayim, except for Yom Tov and Yom Kippur, outside of Eretz Yisrael.1 The Sephardic practice (strongly endorsed by Rav Yosef Karo in the Beit Yosef at the end of chapter 128), on the other hand, stems from a straightforward reading of the Mishnah in Kiddushin.
Explaining the Ashkenazic Custom
Various explanations are offered for the Ashkenazic custom. The Beit Yosef cites the Agur, a late Rishon, who offers two explanations. One is that the Kohanim customarily immerse in a mikveh2 prior to blessing the congregation, and they find it difficult to immerse in a mikveh every day during the cold winter months. On Yom Tov, however, this is not a relevant concern since the Gemara (Rosh HaShanah 16b) encourages purifying oneself before the three Regalim.3 The Agur adds that Bittul Melachah, detracting from fulfilling professional obligations, is another concern. Chazal (Megillah 21 and Berachot 45b) were very sensitive to not keep people from their work-related responsibilities, and therefore, for example, limited the number of Aliyot to Torah reading on Mondays and Thursdays to three.
The Agur concludes that refraining from Birkat Kohanim is permitted for these reasons since technically a Kohein does not violate his obligation to bless the nation unless he is summoned with the call “Kohanim” to bless the nation. Indeed, Targum Onkelos (BeMidbar 6:23; see the Torat Haim edition of Onkelos) translates the Pasuk, which states, “Instruct the children of Aharon, this is how to bless the children of Israel; say to them” as “in this manner shall you bless Bnei Yisrael when they instruct you to do so.” Thus, the obligation for Kohanim to bless the Jewish People is triggered only by summoning them to bless us. Since Ashkenazic Jews do not summon the Kohanim to bless the nation except for Yom Tov, no obligation devolves upon the Kohanim to bless.4
The Rama (Orach Haim 128:44) codifies the universal custom among Ashkenazic Jews to refrain from Nesi’at Kapayim except for Mussaf on Yamim Tovim. He justifies the practice by noting that Kohanim should be in a pleasant mood to bless the nation (“Tov Leiv Hu Yevareich”). Rama adds that during the week and even on Shabbat5 we are anxious about our livelihoods and even on Yom Tov Kohanim are in a proper frame of mind to bless only during Mussaf. The Mishnah Berurah (128:166) adds that this applies to Yom Kippur as well due to the joy of the forgiveness of our sins. Indeed, the Mishnah (Ta’anit 4:8 and Gemara Ta’anit 30b) states that Yom Kippur is one of the two happiest days in the Jewish calendar due to its being a day of forgiveness.6
In our next column we continue to explore this fascinating question.
1 Teshuvot Minchat Yitzchak (8:1) discusses at length and strongly endorses the Ashkenazic custom to perform Nesi’at Kapa’im only on Shabbat in Haifa and the Galil. Hacham Ovadia Yosef (Yalkut Yosef 128:17) recommends to Ashkenazim that it is proper to change this Minhag and recite Birkat Kohanim every day even in the Galil. The Gesher HaHaim (2:18-2-3) agrees and calls for Hahzarat Atarah Leyoshenah, to restore the original practice to recite Birkat Kohanim daily even in the Galil.
2 In order not to be Ba’al Keri when they perform Nesi’at Kapayim.
3 The Rambam (Hilchot Tumat Ochalim 16:10) explains that the purification is so that we will be prepared to enter the Beit HaMikdash. Those who do not immerse before the three Regalim assume that this obligation applies only when the Beit haMikdash is functioning. Immersion before Yom Kippur is strongly encouraged (see Rosh Yoma 8:24) as preparation for the day that Hashem purifies us (Vayikra 16:30 and the conclusion of Mishnah Yoma 8:9) .
4 Of course, this justification does not apply to an Ashkenazic Jew who prays in a Sephardic congregation which summons the Kohanim to bless the nation, as we shall discuss later.
On the other hand, Yalkut Yosef’s instruction to Sephardic Kohanim to leave an Ashkenazic service before the Shaliah Tzibbur reaches Birkat Kohanim seems difficult. Yalkut Yosef is concerned for the Kohein failing to fulfill his obligation to bless the Kahal in an Ashkenazic service. However, since Ashkenazim do not summon Kohanim to bless this should not be a concern since the obligation to bless is bypassed. It seems that common practice among Sephardic Jews is not to leave the Beit Kenesset when praying in an Ashkenazic congregation.
5 This is not the proper mind frame for Shabbat, as Rashi (to Shemot 20:9 s.v. V’asita Kol Melachtecha) notes that on Shabbat we should feel that all our work is done. Our weekday worries and concerns should be shunted aside as we usher in Shabbat with its Neshamah Yeteira (added soul).
6 This Gemara also explains the joyful melodies sung by Sephardic congregations on Kippur.
By Rabbi Haim Jachter Rav of Congregation Shaarei Orah, the Sephardic
