Covering with a Tallis During Birkas Kohanim
Question: Why do the Kohanim and some members of the congregation cover themselves with a tallis during Birkas Kohanim?
Discussion: When Birkas Kohanim was conducted in the Beis Hamikdash, it was strictly forbidden even to glance at the hands of the Kohanim when they were conducting Birkas Kohanim. This is because the Divine Presence rested on the hands of the Kohanim.46 In fact, the Gemara tells us that one who stares at the hands of the Kohanim performing Birkas Kohanim in the Beis Hamikdash is punished with diminished eyesight.47 Nowadays, when we no longer have the Beis Hamikdash, this strict prohibition no longer applies. Nevertheless, neither the congregation nor the Kohanim themselves may stare at the hands and faces of the Kohanim because doing so will distract one from focusing on the blessing that is being recited.48 Some Poskim go even further and point to Kabbalistic sources that reveal to us that there still is an element of Divine Presence resting on the Kohanim’s hands.49 On a practical level, the accepted custom is that one not even glance at the Kohanim’s faces or hands, as a remembrance of the Beis Hamikdash.50
As a result of these concerns, numerous customs of covering one’s face with a tallis came into being. Rema51 cites two customs:
The Kohanim cover their faces but leave their hands exposed outside their tallis. The congregants cover their faces as well so that they do not see the hands of the Kohanim.
The Kohanim cover both their faces and their hands so that the congregation does not look at their hands.
Mishnah Berurah writes that the first custom of Rema is endorsed by many leading Acharonim.52 This is because it is important that the Kohanim themselves do not look at their hands. The widespread custom, however, is for the Kohanim to cover both their faces and hands with their tallis.53 R’ Moshe Feinstein explains that this became the dominant custom because many people in the congregation, such as unmarried men, and women, do not have the ability to cover their eyes with a tallis. He further explains that we are not concerned that the Kohanim themselves will look at their hands for various reasons: because the tallis dims their view, having their faces covered leads them to close their eyes, and because they are preoccupied with conducting Birkas Kohanim.54 Nevertheless, he advises those in the congregation who are able to cover themselves with a tallis to do so but writes that it is not considered a binding custom.55 Many have the custom to cover the faces of their young children with their tallis.56
When the Kohanim are reciting the berachah of לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה before Birkas Kohanim, one may not look at their hands. However, after they have finished saying the final word of Birkas Kohanim, then even if they have not yet turned around, it is permitted to look at their hands.57
46 Chagigah 16a with Rashi.
47 Ibid.
48 Shulchan Aruch 128:23 with Mishnah Berurah 89.
49 Kaf Hachaim 128:140. Some sources mention that one who looks at the Kohanim’s hands still faces an element of danger to his eyesight (see Sefer Eshkol 15, cited in Da’as Torah 128:23). However, many Poskim write that even if the Divine Presence rests on the Kohanim’s hands, even outside of the Beis Hamikdash, there is no danger to one’s eyesight (see Kaf Hachaim 128:140; Nezirus Shimshon 128:23; see also Shemiras Haguf Vehanefesh 79:2, note 5).
50 Mishnah Berurah 128, note 89.
51 Darkei Moshe 128:15 and Rema 128:23 as interpreted by Mishnah Berurah, note 92.
52 Mishnah Berurah 128, note 91.
53 Aruch Hashulchan 128:36; Kaf Hachaim 128:143. [One should be careful not to deviate from the local custom because doing so will cause people to look and disturb them from concentrating on the blessing (Haberachah Hameshuleshes 4:48).]
54 Igros Moshe, Orach Chaim V, 24:4.
55 Ibid. [It is interesting to note that a minority opinion rules that neither the Kohanim nor the congregation should cover their faces during Birkas Kohanim so that the congregants are face to face with the Kohanim (Siddur Ya’avetz, Hilchos Nesius Kapayim 17). However, the basic halachah is not concerned with this issue (see Likutei Halachos, Sotah 38b, Ein Mishpat 60).]
56 This was the practice of R’ Shneur Zalman of Liadi; see Luach Hayom Yom (15 Tishrei).
57 R’ C. Kanievsky (She’eilas Rav, Vol. I, part II, 10:42-43).