There is an ancient custom, dating back to the era of the Temple and possibly earlier, that the kohanim, the children of Aharon, together bless the congregation of Israel with the threefold Priestly Blessing. Among Ashkenazim outside the Land of Israel, this rite, known as “dukhening” (דוכנען), is a rare and solemn occasion, only performed during the repetition of the Musaf service of full festival days (specifically, the first and last two days of Pesaḥ, Shavuot, Rosh haShanah, Yom Kippur, the first two days of Sukkot, and Shmini Atseret).

In some communities, especially in more liberal-leaning circles, the Musaf service is often abbreviated in a form known as the הױכע קדושה Heykhe Ḳedushah – wherein the prayer leader recites the first three blessings in public, and the rest of the Amidah is prayed individually. Since dukhening occurs before the last blessing of Musaf, in communities where the Heykhe Ḳedusha is practiced dukhening is impossible. As well, if no minyan is available there may be no repetition of Musaf at all.

This text is a version of the concluding three blessings (Avodah, Hoda’ah, and Shalom) for kohanim to use during the silent Amidah of a festival Musaf where dukhening is, for one reason or another, impossible. It is largely based on the traditional ritual for dukhening, carefully modified to avoid any brakhah levatalah (unnecessary blessing). The full traditional silent prayers are included, along with the additions. It is a generally accepted halakhah that one is allowed to add personal prayers to the Amidah — in fact, Rabbi Eliezer says that if one fixes his prayers, it is not true prayer (Mishnah Brakhot 4:4)!

Some notes regarding the additions:

• The added paragraph in the Avodah blessing is exactly the same as the traditional added paragraph in a repetition where dukhening is performed. The altered ḥatimah in this case is preserved because much of the Priestly Blessing ritual, and the kehuna in general, revolves around divine service. Those who follow the custom not to ever use a variant ḥatimah can continue to use the standard “returning the Presence to Zion” if they so prefer.
• A second paragraph is included in the Hoda’ah which is largely based on the “Modim d’Rabbanan” traditionally recited by the community during the repetition, since said paragraph would usually be not included during a silent personal Amidah but (in the author’s opinion) helps the kohanim get into the mood per se for the blessing. It is grammatically altered to remove every usage of “Modim” in order not to break the rabbinic ordinance that one may not say “Modim” twice (Berakhot 33b). This paragraph could be used outside of this passage’s context – i.e. for any silent Amidah without a repetition – if one desires.
• As previously mentioned, most of the passages surrounding the blessing itself are taken directly from the standard repetition liturgy, just placed in the subjunctive mood. The Divine Name is removed from the blessing of the priests so as to avoid a brakhah levatalah, and the passage is moved earlier (preceding the introduction rather than directly preceding the blessing). Then a short passage of hope leads into the traditional introduction to the Priestly Blessing, only written in first person for the kohen themself to recite.
• After the priestly blessing, which is uninterrupted as a personal prayer, three verses from Psalms (41:14, 72:19, 89:53) are included. These three verses end with a repeated “amen.” Since each line of the Priestly Blessing is followed by a communal “amen” if and only if recited while dukhening, this threefold “amen v’amen” in a sense “fills the gap” left by the absence of communal dukhening. This is then followed by a threefold “ken y’hi ratson,” the traditional response for each line of the Priestly Blessing when not recited as a part of dukhening.
• The concluding paragraph is again taken almost directly from the standard paragraph recited by the kohanim after dukhening, the only difference being the line “We have done as You have requested” removed.

In the translation below, “the Cause” is used in place of the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.”