Halachos of Kedushah and Bircas Kohanim

(3) The Shema may not be repeated, nor may any one go before the ark, nor may priests raise their hands [to say the priest's blessing], nor may they read in the Torah, nor read a section from the Prophets; nor may they perform the funeral halts , nor may the blessing for mourners be said, nor the seven blessings said on the celebration of a marriage, neither may the the [Divine] name mentioned, when less than ten [men] are present. And on an occasion of redeeming land that has been consecrated, it is necessary that at least nine Israelites and a Cohen [priest] shall be present, and the same also at the valuation of a man.

And similarly said Rab Adda b. Ahabah : Whence is it that the individual does not say the "Sanctification"? As it is said, "But I will be hallowed among the children of Israel" (Lev. xxii. 32) — i.e. anything which comes under the heading of "Sanctification" cannot be without a minimum of ten. How is this implied? As Rabbanai, the brother of R. Hiyya b. Abba, taught : We draw an analogy from the occurrence of the word "among[7]." It is written here, "But I will be hallowed among the children of Israel" and it is written elsewhere "Separate yourselves from among this congregation" (Num. xvi. 21). As in the latter circumstance there were ten[8], so here also there must be ten.

(32) And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallows you,

...and one should have Kavanah to fulfill the pasuk that says "but I will be hallowed among the children of Israel

...For Kaddish and Kedusha and Borchu one may interrupt, even in the middle of a verse (Shema)

For Kaddish and Kedushah and for Borchu one may interrupt even in the middle of a pasuk. Because if out of respect for flesh and blood we interrupt, Kal V'Chomer out of respect for heaven...And also in Kedushah there are those who say that one should only answer only "Kadosh" and "Baruch" but not "Yimloch" because this is not the main part of Kedushah. And this is taught in a Tosefta. And there are those who say also "Yimloch. And there is no matter in this, and one may do whatever he desires. However, it is clear that "Nekadesh" or "Nakdishcha" or "Keter" one should not say at all, rather one should begin from Kadosh. And also on Shabbos and Yom Tov that you add "Az B'Kol" and "Mimkomcha" and in Mussaf "Kivodo Maleh Olam", "Mimkomo" and "Shema Yisrael" one should not answer because these are not the main part of Kedushah. Although "Shema Yisrael" it appears to me that one should answer, since everyone is accpeting the yoke of heaven upon them. And one should answer until "Echad."

(11) In these Berachot (blessings) we bow down: the first Beracha (blessing) [of Shemoneh Esreh], in the beginning and at the end, and in [the paragraph of] Modim [in Shemoneh Esreh], in the beginning and at the end. And [as for] one who bows down in every [single] Beracha [of Shemoneh Esreh], we teach him that he should not bow down [in them]. We do not say [the Beracha] together with the one that says the Beracha [for you]. Rebbi Yehudah would say together with the one that made the Beracha, Kadosh Kadosh Kadosh Hashem Tzevaot Melo Kol Haaretz Kevodo (Isaiah 6:3) (Holy, Holy, Holy, Hashem Tzevaot, the earth is full with His glory) and Baruch Kevod Hashem Mimkomo (Ezekiel 3:12) (Blessed be the glory of Hashem from His place). All of these Rebbi Yehudah would say together with the one that made the Beracha.

The congregation does not say "Nakdishach" with the Chazan rather they are quiet and they pay attention to what the Chazan is saying until he gets to Kedushah and the congregation says "Kadosh" with the Chazan.

And there are those who are lenient that one is able to say it (Nekadesh) with the Chazan But the right minhag is like what the Shulchan Aruch wrote because the Achronim agreed with him and such was the minhag of the Gra and everywhere the Minhag in our days that the congregation says also Nekadesh.

One should not interrupt Kaddish or Kedushah rather one should be quiet and pay attention to what the Shaliach Tzbiur is saying and be like an answerer.

It is good to put your feet together in the time that you say Kedushah with the Chazan. Ramah: And there are those that lift up their eye to the heavens in the hour that they Kedushah and they shake their bodies and lift up from the ground...(The Rashbah says) one who already said Kedushah and came to a Shul and found the congregation saying Kedushah should return and answer with them.

(1)

(2) There is no Birkat Kohanim when there is less than ten men, including the Kohanim in the minyan. (And a non-Kohain does not say Birkat Kohanim even if there are Kohanim present.)(second chapter in Ketubot, the non-Kohain annuls a positive commandment.)

(3) Any Kohain to whom one of the inhibiting factors does not apply who does not go up to the duchan, even though he has annulled one positive commandment, it is as if he has annulled three if it was when, in the Beit Hakeneset, they called, "Kohanim," said to go up, or told them to wash their hands.

(4) If he had gone up once already that day, he has not annulled even if they told him, "Go up."

(10)

(11)