Birkat Kohanim - Facing the Kohanim

Whenever the Kohanim ascend to recite the birkat kohanim one should be sure that one is positioned in front of and facing them.[1] This because it is written that those who are positioned behind the Kohanim are not included in the blessing.[2] Standing in front of the kohanim as they recite the blessing is so powerful, that we are taught that the blessing would still take effect even if a solid wall would be separating the congregation from the Kohanim. Standing at the sides of the Kohanim is acceptable, as well.[3]

As such, one who is seated or positioned in a manner that would result in one being behind the Kohanim when they recite the blessing is required to temporarily relocate to a different part of the sanctuary for the duration of the birkat Kohanim. Nevertheless, one who is simply unable to attend services in the synagogue due to work related obligations, and the like, are, in fact, included in the daily recitation of the Birkat Kohanim.[4] Similarly, one who is in the sanctuary as the birkat kohanim is about to begin but is in the middle of the Shemoneh Esrei and therefore unable to move in order to face the kohanim will still be included in the blessing, as well.[5]  Indeed, one who is in the midst of reciting the Shemoneh Esrei should pause and focus on the Birkat Kohanim,[6] though other authorities rule that one should not pay any attention to the Birkat Kohanim and simply continue with one’s Shemoneh Esrei.[7]

Although one should position oneself in front of and even facing the Kohanim, one should not look upon the Kohanim as they pronounce the blessing. The source for this idea originates in the Talmud which teaches that one who stares at the hands of the kohanim as they pronounce the blessing will grow blind. This was indeed a concern in the Beit Hamikdash where we are told that God's presence would rest upon the fingertips of the kohanim as they blessed the people.[8] In our day, one should still not stare at the kohanim when they pronounce the blessing, both because the original reason still applies and God's presence continues to emanate from the hands of the kohanim,[9] or according to most others, because doing so might distract both the congregation as well as the Kohanim from properly concentrating on the blessing.[10] One should simply face the kohanim, look downwards, and concentrate on the words of the blessing.[11]

Unfortunately, those who live in the Diaspora are not able to enjoy the benefits of being blessed by the kohanim on a daily basis, as birkat kohanim is generally only performed in the Diaspora on Yom Tov. There are those who teach that the birkat kohanim recited daily in Israel is intended to benefit those in the Diaspora, as well.[12] There is also an opinion that residents of the Diaspora who financially support those in Israel are automatically included in the birkat kohanim.[13] Similarly, it is suggested that those who live in the Diaspora should request one or more Kohanim who live in Israel to specifically have them in mind each time they recite the birkat kohanim. Such "kohanic emissaries" should be paid for their service.[14]

[1] Sota 38a; Rivevot Ephraim 8:108:3

[2] OC 128:24.

[3] OC 128:24.

[4] OC 128:24.

[5] Piskei Teshuvot 128:58.

[6] Igrot Moshe, OC 4:21; Shevet Halevi 3:15.

[7] Teshuvot V’hanhagot 2:77; Yabia Omer 7:12.

[8] Chagiga 16a, Rashi.

[9] Rosh, Megilla 27b; Kaf Hachaim, OC 128:140.

[10] Tosfot, Chagiga 16a; OC 128:23; Mishna Berura 128:90; Kaf Hachaim, OC 128:41.

[11] OC 128:23.

[12] Shaarei Halacha U'minhag 1:85.

[13] Sefer Aleh Hamitzvot, Nessiat Kapayim.

[14] Teshuvot V'hanhagot 1:130.