In most congregations (as far as I know), when the chazzan recites Birkat Kohanim (Priest's blessing) as part of the repetition of Shmoneh Esreh, after each of the 3 blessings, the congregation responds כן יהי רצון . What is the origin of this expression? Since it's a blessing (true, it doesn't have the format of a "standard" blessing (shem umalchut)) shouldn't we say אמן, instead, or perhaps, both?
Also, I noticed that when the Cohanim duchen, the cong. responds just אמן. Why the difference?
I am dealing with Nusach Ashkenaz in a shul outside Israel, as in Israel, they duchen every day.
Answer
The כף החיים explains this as follows:
Birkat Kohanim when recited by the priests is a blessing of the priests to the the congregation; thus, the appropriate response, as it is with all blessings, is אמן.
However, when recited by the chazzan, there is a difference of opinion on how the Birkat Kohanim should be viewed.
Some still see it as a ברכה, and hence their custom is that the congregation responds with אמן. (This is the chabad custom btw.) Whereas others argue that when recited by a non-kohen, the birkat kohanim cannot be seen as a blessing (this is strictly the domain of priests); rather it is considered to be a prayer, בקשה, of the chazzan on behalf of the congregation, and therefore, they respond with כן יהי רצון as is the customary response to a prayer.
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