Bat Kohen & Duchening (Priestly Blessing)

(6) A priest who is free from any of these disqualifications (Six things prevent the performance of the rite of the Priestly Benediction: Defective speech; Physical blemishes; Transgressions; Wine; Age; Uncleanliness of the hands)...even though he is not a scholar nor punctilious in the observance of religious duties, and even though people talk about him and his dealings are not marked by strict integrity, nevertheless pronounces the Priestly Benediction and should not be prevented from performing the rite; since it is a duty incumbent on every qualified priest to bless the people, and we do not say to a wicked man, "Be still more wicked and abstain from fulfilling religious duties."

(7) Do not wonder and say, "Of what use is the blessing of this ordinary person?" The acceptance of the Benediction does not depend upon the priest but upon the Almighty, as it is said, "So shall they put My name upon the children of Israel, and I will bless them" (Numbers 6:27). The priests fulfill their duty with which they have been charged, and the Almighty, in His mercy, blesses Israel according to His will.

The five (offerings) that are only eaten in Jerusalem are offerings of 'minor' holiness and are eaten by males and females as it says, "To you I gave them, to your sons and your daughters for you forever." And in spite of this they are only given to male kohanim since they serve in a priestly role...and similarly redemption of the first born should be performed by male kohanim...

(1) (Bamidbar 6:27) "And they shall place My name": Why is this stated? It is written (Ibid. 23) "Thus shall you bless the children of Israel" — with the explicit Name (the Tetragrammaton). — But perhaps with an epithet (only). It is, therefore, written "And they shall place My name" — My distinctive name (Yod-Keh-Vav-Keh). I might think, even in the borders (of Jerusalem). It is, therefore, written here "And they shall place My name," and elsewhere (Devarim 12:5) "to place My name there." Just as there, the Temple; here, too, the Temple. In the sanctuary, with the explicit Name; in the province, with an epithet. "and I shall bless them": Why is this stated? (Ibid. 23) "Thus shall you bless, etc." tells us only of a blessing [by the Cohanim] to Israel. Whence do I derive a blessing for the Cohanim themselves? From "and I shall bless them." Variantly: "and I shall bless them": So that Israel not say that their blessings are dependent upon the Cohanim; it is written "and I shall bless them." So that the Cohanim not say We shall bless Israel, it is written "and I shall bless them." I shall bless My people Israel, as it is written (Devarim 2:7) "For the L-rd your G-d has blessed you in all the work of your hands," (15:6) "as He spoke to you," viz. (7:13) "And He will love you and bless you and multiply you, and bless etc.", and (28:12) "The L-rd will open for you His goodly treasure, the heavens," and (Ezekiel 34:14) "In a goodly pasture will I graze them," and (Ibid. 15) "I will feed My flock."