Der Gebetsführer sollte Amen nach den Kohanim [am Ende jedes Segens, wie es der Rest der Gemeinde tut] nicht wegen Teruf (Verwirrung) antworten [damit er nicht verwirrt wird und sich irrt. Denn der Gebetsführer muss den nächsten Segen beginnen und ihm Wort für Wort vortragen, und wenn er Amen antwortete, konnte er sich nicht konzentrieren und schnell genug zum Gebet zurückkehren und den nächsten Segen beginnen.] Und wenn es keinen anderen Cohein gibt als er (der Gebetsführer) sollte nicht den Priestersegen rezitieren [damit er sich nicht konzentrieren und zu seinem Gebet zurückkehren kann, um "Sim Shalom" zu beginnen, abgelenkt von "Ehrfurcht vor der Gemeinde".] Ve'im havtachato [ das heißt, wenn er zuversichtlich ist (batuach), dass er nicht von "Ehrfurcht vor der Gemeinde" abgelenkt wird], darf er dies tun.
Bartenura on Mishnah Berakhot
לא יענה אחר הכהנים אמן – at the conclusion of each blessing such as the rest of the congregation does (i.e. After the Kohanim, at the prompting of the שליח ציבור/emissary of the congregation, recites each word in Hebrew of – “May the LORD bless you and guard you” – the congregation would answer “Amen.”).
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Berakhot
Introduction
Towards the end of the next to last blessing of the Tefillah the priests raise their hands and bless the people with the “priestly blessing” (birkat hakohanim) from Numbers 6:24-26 (see also Sotah 7:6). Our mishnah contains several rules regarding the priestly blessing and the one who is “passing before the ark” i.e. leading the Tefillah.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Berakhot
מפני הטירוף – that he (the שליח ציבור/emissary of the congregation) would not be confused and err since the שליח ציבור/emissary of the congregation would need to begin the second blessing and recite it to them (the Kohanim), word by word, and if he would answer “Amen,” (following the completion of the recitation of the blessing by the Kohanim), he would not be able to concentrate and return to his prayer speedily , and to begin the blessing in the appropriate manner that he should begin.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Berakhot
The one who passes before the ark should not respond Amen after [the blessings of] the priests because this might confuse him. After each of the three sections of the priestly blessing the congregation responds by saying Amen. The person passing before the ark should not respond Amen because that might confuse him and he might lose track of where he is in the Tefillah. We should note how concerned they were with the prayer leader losing track of his place because they didn’t have siddurim.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Berakhot
לא ישא את כפיו – Lest he is unable to concentrate and return to his prayer (repetition of the Amidah and to begin “שים שלום/Grant peace” (the concluding blessing of the Amidah), as his mind would be confused due to his fear of the congregation.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Berakhot
If there is no priest there except himself, he should not raise his hands [to recite the priestly blessing], but if he is confident that he can raise his hands and go back to his place in his prayer, he is permitted to do so. If the person leading the Tefillah is the only priest he should not recite the priestly blessing unless he is sure that it won’t confuse him. However, if there are other priests he should let them do the priestly blessing and he should remain quiet. I should note that this is a practical issue in many congregations in Israel where the priestly blessing is recited every day. The normal practice is that when the person leading the service is the only priest, he does recite the priestly blessing. There are debates about whether he recites the blessing even if there are other priests present.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Berakhot
ואם הבטחתו – that is if he is self-assured that he won’t become confused from the fear of the congregation.
