Birkas Kohanim

Question:

If a bechor intends to wash the hands of the kohanim before birkas kohanim (because no leviyim are present) should he wash his own hands first?

Introduction:

The Zohar (Parshas Noso 146b) writes that a kohen should endeavour to “add kedusha to his kedusha” before birkas kohanim which the Zohar explains to mean that he [the kohen] should have his hands washed by an individual who is “kodosh”; i.e. a levi.

The Shulchan Aruch (Orach Chayim Siman 128 Se’if 6) rules that a levi should wash the hands of the kohanim [before birkas kohanim], and prior to this the levi should wash his own hands.
The Bach writes in the name of the Maharil that if no levi is present, a bechor (firstborn) should wash the kohanim’s hands.
Discussion: The Zohar (ibid) also writes that the levi who intends to wash the hands of the kohen should first sanctify himself [i.e. wash his own hands first].
Although the Beis Yosef does quote the Zohar that writes that the leviyim should wash their own hands prior to washing the hands of the kohanim, the Remo writes in Darkei Moshe that this is not the minhag, rather the leviyim do not wash their own hands prior to washing the hands of the kohanim.

The Shulchan Aruch (Orach Chayim Siman 128 Se’if 6) writes that a levi should wash the hands of the kohanim, and prior to this the levi should wash his own hands.
The Remo comments here as well that this is not the custom (for the leviyim to wash their own hands first); rather, they rely on their washing in the morning [before tefilla].

The Magen Avraham (s.k. 8) quotes the Bach who writes that if the levi touched a part of the body that requires one to wash his hands it is correct for him to first wash his own hands [before washing the hands of the kohen].

Regarding the leviyim washing their own hands before washing the hands of the kohanim, the Mishna Berura (s.k. 23, based on the Bach) writes that if the leviyim had hesech hada’as [since the last time they washed their hands] it would be commendable for them to wash their own hands prior to washing the hands of the kohanim. And all the more so if the leviyim touched [a covered] part of the body.
The Kaf Hachayim (s.k. 42) writes that although the minhag is that the leviyim do not wash their own hands prior to washing the hands of the kohanim, it is correct for a prudent individual to be stringent and wash his hands (as per the Zohar) before washing the hands of the kohanim.

Although we have not found any explicit source that mandates bechorim who intend to wash the kohanim’s hands to wash their own hands first, we can extrapolate from leviyim that (based on the Zohar) it is correct for the bechorim to wash their own hands first. And especially if the bechorim had hesech hada’as or if they touched a covered part of the body since the last time they washed their hands.

Conclusion: The Shulchan Aruch writes that a levi should wash the hands of the kohanim, and prior to this washing the levi should wash his own hands first. The Remo comments that this is not the custom; rather the leviyim rely on their washing in the morning [before tefilla].

The Mishna Berura writes that if the leviyim had hesech hada’as since the last time they washed their hands it would be commendable for them to wash their own hands prior to washing the hands of the kohanim. And all the more so if the leviyim touched a covered part of the body.

The Kaf Hachayim writes that although the minhag is that the leviyim do not wash their own hands prior to washing the hands of the kohanim, it is correct for a prudent individual to be stringent and wash his hands (as per the Zohar) before washing the hands of the kohanim.

Although we have not found any explicit source that mandates bechorim who intend to wash the kohanim’s hands to wash their own hands first, we can extrapolate from leviyim that it is correct for the bechorim to wash their own hands first.