הלכה על ברכות 64:31

Every prayer has an influential effect, as Rabbi Ḥanina says, “The prayers of one who prays for a long time do not return unanswered” (Berakhot 32b). Sometimes the effect is immediate, and at other times in the distant future; sometimes the prayer is answered completely, other times partially. As the Sages say (Devarim Rabba 8:1), “Great is prayer before God. Rabbi Elazar says, ‘If you want to know the power of prayer – if it does not accomplish all it is meant to do, it at least achieves half.’” God is the One Who knows how to help and support a person. Sometimes, for various reasons, one’s misfortune is for her own good, and therefore God does not accept her prayer. Nevertheless, her prayer benefits her, and its blessing will be revealed in one way or another.

Moreover, during the time of the First Temple many people mistakenly regarded the offering of korbanot as idolatrous acts possessing magical powers, able to grant good fortune in matters such as livelihood, health, and the abolishment of evil decrees. The prophets severely condemned this misguided notion and taught that a korban in its essence, is an expression of the people’s desire to get closer to God through total devotion. That is the primary purpose of humanity in this world, as The torah states (Devarim 10:12): “What does God want of you? Only that you revere the Lord your God, follow all His ways, love Him, and serve the Lord your God with all your heart and with all your soul.” When the person who brings the offering does not demonstrate true devotion to God nor the desire to improve, not only is the offering ineffective, but it is repulsive in God’s eyes, as it is written: “‘Why do I need all your sacrifices?’ God asks. ‘I am sated with your burnt offerings of rams and the fat of fed beasts, and I have no desire for the blood of cattle, sheep, and goats. When you appear before Me, who asked you to do this, trampling My courts? Do not bring any more vain meal offerings; incense is offensive to Me…’” (Yeshayahu 1:11-13). By instituting the prayers, the Men of the Great Assembly restored the proper priorities to the worship of God, reminding us that faith, focus, and devotion are primary. These values indeed find their clear expression in the prayers, as R. Elazar said, “Prayer is greater than sacrifices” (Berakhot 32b). By emphasizing our kavana, we pray to God that He rebuild the Temple speedily in our time so that we may express our devotion to Him fully – through both prayer and sacrifice.

A kohen who has killed may not perform Birkat Kohanim, as it is written: “When you spread your hands, I will turn My eyes away from you… your hands are full of blood” (Yeshayahu 1:15; Berakhot 32b). The kohen’s job is to increase kindness and life, like Aharon, who loved and pursued peace. A kohen who has killed has damaged the core of his priesthood. Thus, a kohen who unintentionally ran someone over with his car may not perform Birkat Kohanim. The poskim disagree about whether he may repent by fasting, tzedaka, and resolving not to sin again would enable him to once again perform Birkat Kohanim. In practice, a kohen who undergoes such a terrible experience must go to his rabbi to receive personal instruction about what to do (Peninei Halakha: Prayer 20:11).