Mishneh Torah, Prayer and the Priestly Blessing 14-15

Sugya Map

• Issue: The appropriate pronunciation of God's name (the Shem HaMeforash) during Birkat Kohanim, specifically the distinction between the Temple and Medina (outside the Temple).
• Nafka Mina: Whether the kohanim recite י-ה-ו-ה k'chtavo (as written) or b'kinuyo (by its appellation, אדנ-י). This also touches upon the historical shift post-Shimon HaTzaddik's passing.
• Primary Sources: Mishneh Torah, Hilchot Tefillah u'Birkat Kohanim 14:10; Sotah 38a; Kiddushin 71a; Yoma 39b.

Text Snapshot

The Rambam states:

וְנוֹשְׂאִין אֶת כַּפֵּיהֶן וּמְבָרְכִין בַּשֵּׁם הַמְפֹרָשׁ הַמְיֻחָד, וְהוּא הַשֵּׁם שֶׁהוּא כִּכְתָבוֹ י-ה-ו-ה. וּבַמְּדִינָה, בְּכִנּוּיוֹ אֲדֹנָי, שֶׁאֵין אוֹמְרִין שֵׁם זֶה כִּכְתָבוֹ אֶלָּא בַּמִּקְדָּשׁ בִּלְבָד. וּמִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק פָּסְקוּ הַכֹּהֲנִים מִלְּבָרֵךְ בַּשֵּׁם הַמְפֹרָשׁ אֲפִלּוּ בַּמִּקְדָּשׁ, שֶׁלֹּא יִלָּמֵד לְמִי שֶׁאֵינוֹ הָגוּן.

"They raise their hands and bless with the unique Explicit Name, which is the Name י-ה-ו-ה as it is written. But in the medina, it is by its appellation (אדנ-י), for this Name is not said as it is written except in the Temple alone. And from when Shimon HaTzaddik died, the kohanim ceased to bless with the Explicit Name even in the Temple, lest it be learned by one who is unworthy."

The precise usage of "כִּכְתָבוֹ" (as written) versus "בְּכִנּוּיוֹ" (by its appellation) is central, highlighting the distinction between the literal pronunciation of the Tetragrammaton and its substitute.

Readings

• Steinsaltz (MT 14:10:1,2,4): Clarifies "כִּכְתָבוֹ" refers to the Shem Havaya itself, while "בְּכִנּוּיוֹ" means articulating it as Adnut. He notes the Rambam's description of "דָּבָר הַנֶּהְגֶּה מִיּוֹ"ד הֵ"א וכו'" as a specific pronunciation unknown to us.
• Tzafnat Pa'neach (MT 14:10:1): Directs us to Yoma 39b, which details the miracles that ceased after Shimon HaTzaddik's death, thereby grounding the Rambam's historical shift in its Talmudic source.

Friction

Kushya: Why did Chazal institute a takanah to cease pronouncing the Shem HaMeforash even in the Temple after Shimon HaTzaddik, effectively altering a Halacha LeMoshe MiSinai? Terutz: The takanah was a necessary safeguard (gezeirah) against profanation, as the decline in spiritual stature post-Shimon HaTzaddik meant the Shem HaMeforash was no longer safe from being "learned by one who is unworthy" (MT 14:10). The inherent kedusha of the Mikdash alone was insufficient without the gedolei hador to guard its sanctity.

Intertext

The distinction between how God's Name is written and pronounced is famously stated in Kiddushin 71a: "אמר רב נחמן בר יצחק: לא כפי שאני נקרא אני נכתב: נכתב אני י-ה-ו-ה ונקרא אני אדנ-י" – "Rav Nachman bar Yitzchak said: I am not called as I am written: I am written י-ה-ו-ה, and I am called אדנ-י." This Gemara is the bedrock for the Rambam's ruling.

Psak/Practice

Today, both inside and outside Eretz Yisrael, Birkat Kohanim is recited b'kinuyo (as Adonai). This universal practice reflects the Rambam's ruling that the takanah after Shimon HaTzaddik applies even in a functioning Mikdash, let alone in its absence.

Takeaway

The Rambam's account of Birkat Kohanim illustrates a profound lomdishe principle: even Halacha LeMoshe MiSinai can be adapted by Chazal to preserve the sanctity of Shem Shamayim in changing spiritual landscapes.