Q. Dear Rabbi, I’m a male medical attendant in a well known busy hospital and in some instances due to my heavy duties and other complications, I may have neglected a bit my work and that could have caused damage and even in some unusual case shortened someone’s life. Since I’m a Kohen, can I still continue receiving the honours that a Kohen gets?
A. On question 5450 we wrote: Q. Dear Rabino, Larga Vida! In our community down south in the continent, we have a Kohen who was suffering from a very dangerous severe viral infection. He was warned by his doctors to stay home and not to go to work. But he didn’t pay attention and his infection spread to some of the workers of his business who are mostly Jewish. It seems that at least two of their young children died from the virus. Can he still be a Kohen and recite Birkat Kohanim (The Blessing of the Kohanim)?
A. On question 2535 we wrote:
“Q. A physician who is also a Kohen and learns the Daf, recently became aware that a Kohen whose hands have spilled blood can not raise them and perform Birchas Kohanim. He is wondering with honesty about himself. He has been always recognized, throughout a long successful medical history, as highly dedicated to save lives and to be very careful not to render any mistaken decisions and prognoses.
However, reality is that it is almost impossible that unwittingly and inadvertently some misguided procedures might have happened, that likely shortened the life of a patient. He questions whether he should continue reciting Birchas Kohanim?
A. Shulchan Aruch (O.H. 128: 35) rules that the abstention of Birchas Kohanim applies even if the death occurred beshogeg and unintentionally, and even if one makes teshuva.
However, Rema (ibid.) maintains that our tradition is to be lenient after teshuva. Biur Halacha (d’h Afilu) opines that if the slaying was intentional even after teshuva, the Kohen should abstain from Birchas Kohanim.
The Shulchan Aruch (ibid. 36) also is lenient if a child dies after the bris mila. Mishna Berura (132) explains that the mohel certainly intended for the mitzva, and was not negligent.
Horav Shlomo Miller Shlit’a pointed to Talmud (Kidushin 24b and Shulchan Aruch Y.D. 267: 36), regarding a medic setting free his servant by blinding his eye and intention is required.
The Rov’s opinion is that since intention was always for the mitzva of helping and healing his patients, even if unintentional and unexpected mistakes were done, he can continue blessing Birchas Kohanim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a”
In our particular case it would be correct if he would abstain from blessing Birchas Kohanim.
Rabbi A. Bartfeld as revised by Horav Y. Hirshman, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu, Horav Kalman Ochs, and Horav Dovid Bartfeld consulting in need Horav Hagaon Rav Yitzchak Berkowitz Shlit’a
Important Numbers
