The tribal statuses are inherited through the father, cannot be renounced, and have almost nothing left to do. A kohen is called to the Torah first and a levi second; kohanim deliver the priestly blessing with hands raised and fingers split — every day in Israel and in most Sephardi communities, only on festivals in the Ashkenazi diaspora; a levi washes the kohen's hands beforehand. Against that, the restrictions are substantial: a kohen may not enter a cemetery or be under the same roof as a corpse, which affects hospitals and funerals, and may not marry a divorcee, a convert, or a woman whose past disqualifies her. That last rule is a genuine and recurring source of misery, and a large body of rabbinic ingenuity exists around casting doubt on a claimed kohen status when a marriage is at stake. Reform Judaism removed the categories entirely in the nineteenth century as inconsistent with equality. Genetic work in the 1990s on a Y-chromosome pattern common among self-identified kohanim generated a wave of newspaper coverage and considerably more confidence than the research supported, and the population geneticists have been walking it back ever since.