Shulchan Arukh, Orach Chayim 128:13-15

Sugya Map

The sugya at hand, primarily within Shulchan Arukh, Orach Chayim 128:13-15, delineates the intricate halakhot of Birkat Kohanim, focusing on the procedural aspects of the Kohanim's blessing and the shliach tzibur's (prayer leader's) role. Our immediate concern, as highlighted by the provided Acharonim, centers on the chazan's prompting of the Kohanim, specifically the initial word "יברכך" and the subsequent word-by-word recitation.

Issue

The core issue revolves around the precise nature and necessity of the chazan's prompting (hakra'ah) of the Kohanim during Birkat Kohanim. Is the chazan required to prompt the first word, "יברכך," or do the Kohanim initiate it themselves? Furthermore, is the subsequent word-by-word prompting a mitzvat l'chatchila (an ideal practice) or me'akev (an indispensable condition) for the validity of the blessing? A related point of contention is whether the chazan must prompt from a siddur or may do so by heart.

Nafka Mina(s)

1. Validity of Birkat Kohanim: If hakra'ah is me'akev, a Birkat Kohanim performed without it would be invalid, requiring re-performance or raising questions about its efficacy. If l'chatchila only, the blessing is valid b'dieved.
2. Role of the Chazan: The extent of the chazan's active involvement. If even "יברכך" is prompted, it underscores the chazan's role as a conductor; if not, the Kohanim take more initiative.
3. One Kohen vs. Multiple Kohanim: Is there a difference in hakra'ah requirements when only one Kohen is present compared to a group?
4. Prompting Method: The practical nafka mina of chazan prompting from a siddur versus by heart, impacting preparation and potential for error.

Primary Sources

• Shulchan Arukh, Orach Chayim 128:13-15 (specifically 128:13 and the Rama there)
• Bamidbar 6:23 ("אמור להם תברכו את בני ישראל אמור להם")
• Gemara Sotah 38b (source for hakra'ah from "אמור להם")
• Tur, Orach Chayim 128
• Rambam, Hilchot Tefillah 15:8 (via Hagahot Maimoniyot)

Text Snapshot

The sugya in Shulchan Arukh, Orach Chayim 128:13 details the Kohanim's commencement of the blessing:

"והכהנים מתחילין לומר יברכך... הגה: יש אומרים שהש"ץ קורא להם תחלה אפילו תיבת יברכך (טור והרא"ן פרק הקורא והגהות מיימוני) (וכן נוהגין במדינות אלו)."

Shulchan Arukh, Orach Chayim 128:13

• Dikduk/Leshon Nuance: The Shulchan Arukh itself initially states "והכהנים מתחילין לומר יברכך" – "And the Kohanim begin to say 'Y'varekhekha'." This implies the Kohanim initiate the first word independently. However, the Rama's Hagahah immediately qualifies this with "יש אומרים שהש"ץ קורא להם תחלה אפילו תיבת יברכך" – "There are those who say that the shliach tzibur calls out to them first, even the word 'Y'varekhekha'." The Rama then explicitly states, "וכן נוהגין במדינות אלו" – "and so is the custom in these lands (Ashkenaz)." This Rama reflects a significant divergence in practice, favoring the chazan's prompting even for the first word. The original Shulchan Arukh psak seems to align with the Taz's understanding (as we shall see), while the Rama adopts the position of the Tur and Ran, which is also supported by Hagahot Maimoni (reflecting Rambam's view).

The text continues:

"ואח"כ מקרא אותם הש"ץ מלה במלה והם עונים אחריו כל מלה ומלה עד שיגמרו הפסוק הראשון."

Shulchan Arukh, Orach Chayim 128:13

• Dikduk/Leshon Nuance: "ואח"כ מקרא אותם הש"ץ מלה במלה" – "And afterwards, the shliach tzibur calls out to them word by word." The verb "מקרא" (he calls out/prompts) is active, emphasizing the chazan's role as the initiator for each subsequent word. This part of the Shulchan Arukh is undisputed by the Rama and is the accepted practice for the rest of the blessing. The svara behind this hakra'ah stems from the derasha on "אמור להם" (Bamidbar 6:23), interpreted by Chazal (Sotah 38b) as the shliach tzibur instructing the Kohanim on what to say.

Readings

The sugya concerning the chazan's hakra'ah for Birkat Kohanim is nuanced, with Rishonim and Acharonim grappling with its precise scope and stringency. The core tension lies between the Kohen's autonomous role as the primary blesser and the chazan's function as a guide for the congregation.

The Tur and Rambam (via Hagahot Maimoniyot)

The Rama in Orach Chayim 128:13 cites the Tur and Ran (who often follows the Rif and Rambam) as sources for the chazan prompting even the initial word "יברכך." The Hagahot Maimoniyot also aligns with this view, essentially reflecting the Rambam's understanding. The Rambam himself, in Hilchot Tefillah 15:8, states: "כיצד היא ברכת כהנים? עומדין הכהנים על הדוכן ופניהם כלפי העם ואחוריהם כלפי ההיכל, והשליח ציבור אומר להם: כהנים, והם עונים: ברוך אתה ה' אלהינו מלך העולם אשר קדשנו בקדושתו של אהרן וצונו לברך את עמו ישראל באהבה. וכיון שכילו לברך, השליח ציבור אומר: יברכך ה' וישמרך, והם אומרים אחריו, וחוזר ואומר: יאר ה' פניו אליך ויחונך, והם אומרים אחריו, וחוזר ואומר: ישא ה' פניו אליך וישם לך שלום, והם אומרים אחריו." ¹ Chiddush: The Rambam explicitly places the chazan in the role of initiating the first word of the Birkat Kohanim verses, "יברכך," and subsequently prompting word-by-word. This stands in contrast to the plain reading of the Shulchan Arukh's initial phrase. For the Rambam, the chazan acts as a crucial conduit for the blessing, ensuring precision and order. This is derived from the derasha of "אמור להם" (Bamidbar 6:23), which the Gemara (Sotah 38b) interprets as the chazan instructing the Kohanim to say the blessing. The Rambam understands this instruction to extend even to the opening word of the bracha itself. The Tur also writes similarly, indicating a widespread practice in some geographies to have the chazan prompt the initial word. This approach emphasizes the congregational aspect of Birkat Kohanim, where the chazan represents the tzibbur in initiating the Kohanim's mitzva.

The Taz (Turei Zahav)

The Taz ², commenting on the Shulchan Arukh's initial statement, "והכהנים מתחילין לומר יברכך," offers a different perspective: "דבתיבת יברכך ליכא למיחש לטעות." Chiddush: The Taz asserts that the Kohanim themselves initiate the word "יברכך." His reasoning is pragmatic: there is no concern for error (leika l'michesh l'ta'ut) with this first word. The implication is that the primary purpose of the chazan's hakra'ah is to prevent errors, particularly when the Kohanim are reciting a multi-word phrase. Since "יברכך" is a single, distinct word, the risk of confusion or error is minimal. Therefore, the chazan's intervention at this point is deemed unnecessary by the Taz. This interpretation supports the Shulchan Arukh's initial unglossed statement. The Taz's approach highlights the autonomy of the Kohanim in fulfilling their mitzva, with the chazan serving a more supportive, error-prevention role rather than a strict dictatorial one. He emphasizes the Kohen's kavod and independent agency in initiating the divine blessing.

The Magen Avraham and R'M Mintz

The Magen Avraham ³, as echoed by the Ba'er Hetev ⁴ and Mishnah Berurah ⁵, introduces a crucial distinction, citing R'M Mintz: "ובכהן א' שאין קוראין לו כ"ע מודים דמקרינן ליה יברכך." Chiddush: While there may be a debate regarding prompting "יברכך" when multiple Kohanim are present (as per the Rama vs. Taz), there is unanimous agreement (kula alma modim) that if only one Kohen ascends the duchan, the chazan must prompt him with "יברכך." The Magen Avraham explains that the general call "Kohanim!" is only applicable when there are at least two Kohanim to whom the call is directed. If there's only one, the chazan doesn't even say "Kohanim!" ⁶ in the first place, thus the Kohen turns on his own. In such a scenario, the chazan takes on the role of prompting "יברכך" to guide the lone Kohen. This chiddush acknowledges the underlying svara for hakra'ah – guidance and preventing error – but applies it more stringently where the usual communal cues (like the call "Kohanim!") are absent. It suggests that while the Kohanim are expected to know the blessing, the chazan provides a vital framework, especially for a single Kohen who might feel less anchored by a group.

The Pri Chadash and the Nature of Hakra'ah

The Pri Chadash, as extensively quoted and debated by the Mishnah Berurah ⁷ and Biur Halacha ⁸, offers a fundamental perspective on the halachic status of the chazan's hakra'ah. He asserts: "מדכתיב אמור להם ודרשינן מלמד שהחזן אומר להם אמרו ומ"מ הוא רק למצוה לכתחלה ואינו מעכב." Chiddush: The Pri Chadash argues that while the hakra'ah is derived from the derasha of "אמור להם" (Bamidbar 6:23) and is therefore a mitzva, it is merely a mitzvat l'chatchila (an ideal, preferred practice) and eino me'akev (not an indispensable condition for validity). This means that even if the chazan fails to prompt the Kohanim word-by-word, the Birkat Kohanim they recite is still valid b'dieved. The Pri Chadash brings a compelling proof for this position from S.A. 128:25 ⁹, which discusses a synagogue composed entirely of Kohanim. In such a case, the Shulchan Arukh states that "אם אין שם אלא י' כולם עולים לדוכן ומברכין... ומי עונה אחריהם אמן? נשים וטף." The Pri Chadash reasons that if all ten Kohanim ascend, and there's no Yisrael (non-Kohen) to call out to them, they must be blessing themselves. If the hakra'ah were me'akev, this entire scenario would be impossible. Therefore, he concludes, hakra'ah is not me'akev. Furthermore, the Pri Chadash also states that the chazan should prompt from a siddur, not by heart, to ensure accuracy, which is a mitzvat l'chatchila to avoid error. ¹⁰

The Biur Halacha's Critique of Pri Chadash's Proof

The Biur Halacha ¹¹ rigorously examines the Pri Chadash's proof from S.A. 128:25 and critiques it, citing the Nahar Shalom and P'nei Menachem: "אף שבאמת אין ראיה משם כמו שדחה אותה בנהר שלום דהתם איירי שהש"ץ הוא המקרא והא דקאמר כולם עולים לדוכן היינו לבד מהש"ץ וכן פירש ג"כ הפמ"ג שם." Chiddush: The Biur Halacha argues that the Pri Chadash's proof is flawed. In the case of a synagogue entirely of Kohanim (S.A. 128:25), the Shulchan Arukh states "כולם עולים לדוכן." The Biur Halacha explains that "כולם" (all of them) refers to all the Kohanim except for the one who is serving as the shliach tzibur. This shliach tzibur, even if he is a Kohen, would remain off the duchan (platform) and perform the hakra'ah for the other Kohanim. Thus, the premise of the Pri Chadash's proof – that there is no one to prompt – is incorrect according to this interpretation. The Biur Halacha therefore rejects the specific ra'aya brought by the Pri Chadash. However, despite refuting the Pri Chadash's proof, the Biur Halacha concludes with a significant concession: "מ"מ בעיקר הדין אפשר שדינו דין אמת." He acknowledges that "nevertheless, regarding the main halacha, it is possible that his ruling is true." This suggests that even if the Pri Chadash's proof is weak, the underlying svara that hakra'ah is not me'akev might still hold water. This leaves the halachic status of hakra'ah somewhat ambiguous, leaning towards l'chatchila but without a definitive scriptural or talmudic proof for its non-essential nature.

In summary, the Rishonim establish the fundamental requirement of hakra'ah (with the Rama adopting the Tur/Rambam view even for "יברכך"), while the Acharonim delve into its precise application and halachic weight. The Taz focuses on the practical need for hakra'ah (preventing error), the Magen Avraham adds a crucial distinction for a single Kohen, and the Pri Chadash posits its non-essential nature, albeit with a debated proof. The Biur Halacha, while rejecting the proof, leaves open the possibility of the Pri Chadash's conclusion being correct on other grounds.

Friction

One of the most potent kushyot in this sugya emerges from the Biur Halacha's incisive critique of the Pri Chadash's primary proof concerning the non-essential nature of the chazan's hakra'ah.

The Strongest Kushya

The Pri Chadash ¹², as cited by the Mishnah Berurah ¹³, boldly asserts that the chazan's word-by-word prompting (hakra'ah) of the Kohanim is merely a mitzvat l'chatchila and eino me'akev. His crucial proof for this derives from S.A. 128:25, which describes a synagogue consisting entirely of Kohanim. In such a scenario, the Shulchan Arukh states that if there are only ten Kohanim, "כולם עולים לדוכן ומברכין" – "all of them ascend the duchan and bless." The Pri Chadash reasons: if all ten Kohanim are on the duchan as blessers, who then performs the hakra'ah? There is no Yisrael (non-Kohen) chazan, and if all Kohanim are blessing, none are left to prompt. Therefore, he concludes, Birkat Kohanim must be valid even without hakra'ah, proving it is not me'akev.

The Biur Halacha ¹⁴ directly challenges this proof, presenting a formidable kushya. He argues, citing the Nahar Shalom and P'nei Menachem, that the Pri Chadash's reading of S.A. 128:25 is flawed. When the Shulchan Arukh states "כולם עולים לדוכן," it should be understood as "all except the shliach tzibur." Even if the shliach tzibur is himself a Kohen, he remains off the duchan to perform the hakra'ah for the other Kohanim. The Biur Halacha states: "דהתם איירי שהש"ץ הוא המקרא והא דקאמר כולם עולים לדוכן היינו לבד מהש"ץ וכן פירש ג"כ הפמ"ג שם." ¹⁵ This constitutes a strong kushya because it undermines the very foundation of the Pri Chadash's most direct ra'aya. If the Pri Chadash's proof is demonstrably incorrect, then his conclusion that hakra'ah is eino me'akev is left without explicit textual support from the Shulchan Arukh itself. The Gemara (Sotah 38b) derives the hakra'ah from "אמור להם" (Bamidbar 6:23), which implies a fundamental role for the chazan. If the Pri Chadash's textual proof is dismantled, the halachic gravity of hakra'ah reverts to its apparent d'Oraita (Torah-level) implication, suggesting it might be me'akev. The kushya thus challenges the balance between a mitzvat l'chatchila and an essential requirement.

The Best Terutz

Despite the Biur Halacha's successful refutation of the Pri Chadash's specific proof, he remarkably concludes: "מ"מ בעיקר הדין אפשר שדינו דין אמת." ¹⁶ "Nevertheless, regarding the main halacha, it is possible that his ruling is true." This is a profound statement. It implies that even if the Pri Chadash's ra'aya is flawed, his svara or halachic conclusion might still be correct. What, then, could be the underlying svara that justifies the claim that hakra'ah is eino me'akev, even without a direct textual proof?

One robust terutz delves into the nature of the derasha of "אמור להם." While the Gemara (Sotah 38b) learns from "אמור להם" that the chazan "אומר להם אמרו" (tells them to say), this derasha might establish a takanah or an optimal procedure for Birkat Kohanim rather than an absolute, me'akev condition for the bracha's validity. The mitzva of Birkat Kohanim itself is for the Kohanim to bless Bnei Yisrael. The pasuk states: "כה תברכו את בני ישראל אמור להם" ¹⁷. The core mitzva is the Kohen's blessing. The "אמור להם" part is about how this is done optimally. Consider similar derashot for l'chatchila instructions. For instance, the Gemara derives many halakhot about tefilah from pesukim, yet not every detail is me'akev. The purpose of hakra'ah is primarily to ensure clarity, prevent errors, and maintain yishuv ha'da'at (concentration) among the Kohanim and the tzibbur. If the Kohanim are capable of reciting the blessing accurately and with proper kavanna on their own, the fundamental mitzva of Birkat Kohanim is fulfilled. The hakra'ah serves as a siyua (assistance) and a hiddur mitzva (beautification of the mitzva), ensuring public order and precision.

Furthermore, the Biur Halacha himself ¹⁸, discussing S.A. 128:15 regarding a chazan who is a Kohen, notes that if there are no other Kohanim, he should raise his hands "כדי שלא תתבטל נשיאות כפים" (so that Birkat Kohanim not be nullified). In such a scenario, someone else calls out to him. This highlights that the mitzva of Birkat Kohanim itself is paramount, and efforts are made to ensure it is performed. If hakra'ah were truly me'akev, and a situation arose where no one could prompt (e.g., if the caller was unavailable or unable), it would imply the entire mitzva is cancelled. The halacha seems to lean towards fulfilling the mitzva of Birkat Kohanim even under less than ideal conditions, implying a flexibility in procedural elements like hakra'ah.

The terutz is that the derasha of "אמור להם" establishes a takanah for the chazan to guide the Kohanim to ensure the bracha is recited correctly and with yishuv ha'da'at, but it does not intrinsically render the bracha invalid if omitted b'dieved. The emphasis is on the Kohen's blessing, and the chazan's hakra'ah is an auxiliary support, not a sine qua non. This aligns with the understanding that many d'Oraita mitzvos have d'Rabanan safeguards or optimal procedures that are not me'akev. The Biur Halacha's statement "אפשר שדינו דין אמת" suggests that this underlying svara holds, even if the Pri Chadash's specific textual proof was inadequate.

Intertext

The sugya of hakra'ah in Birkat Kohanim finds resonance and illumination through parallels in other areas of Halakha, particularly concerning the nature of a shliach tzibur's role and the conditions for a mitzva's validity.

"אמור להם": The Derasha and its Scope

The foundational text for the chazan's hakra'ah is Bamidbar 6:23: "כה תברכו את בני ישראל אמור להם." ¹⁹ The Gemara in Sotah 38b expounds on the phrase "אמור להם" (Tell them): "אמור להם תברכו את בני ישראל אמור להם, מלמד שהשליח ציבור אומר להם אמרו והם אומרים." ²⁰ This derasha is the direct source for the chazan's role in prompting the Kohanim.

Parallel to other derashot for l'chatchila vs. b'dieved: This derasha can be compared to other instances where Chazal derive specific instructions from pesukim that delineate the optimal performance of a mitzva, but their omission does not necessarily invalidate the mitzva b'dieved. For example, the Gemara (Berachot 15a) discusses the pasuk "ונתתי שלום בארץ" (Vayikra 26:6) in relation to the halakha that one should pause between ge'ulah (redemption blessing) and tefilah (Amidah). While this pause is considered a mitzva, its omission does not invalidate the tefilah b'dieved. ²¹ Similarly, the derasha from "אמור להם" might establish the ideal and most proper way for Birkat Kohanim to be performed, promoting order and preventing error, but not an absolute sine qua non. The core mitzva is the Kohen's blessing, and the chazan's hakra'ah is a mechanism to facilitate that mitzva optimally. This supports the Pri Chadash's (and Biur Halacha's implied) position that hakra'ah is l'chatchila but eino me'akev.

The Shliach Tzibur's Role: Assistance vs. Essentiality

The role of the shliach tzibur in Birkat Kohanim can be analogized to his function in other public mitzvos.

Parallel to Kaddish and Barchu: Consider the shliach tzibur's role in leading Kaddish or Barchu. While the shliach tzibur initiates these recitations, and the tzibbur responds, the halakha does not typically suggest that if the shliach tzibur were somehow to falter, the tzibbur's subsequent responses (e.g., Amen yehei shmei rabba) would be entirely invalid. Rather, the shliach tzibur serves as the public representative and initiator, ensuring the communal mitzva is performed in an orderly fashion. Similarly, in Birkat Kohanim, the Kohanim are the primary agents of the blessing, fulfilling "כה תברכו את בני ישראל." The chazan's hakra'ah serves to unify their voices, ensure correct pronunciation, and enhance the kavanna of both the Kohanim and the tzibbur. It is a takanah to optimize the public performance of this profound mitzva. This aligns with the Mishnah Berurah's ²² statement that the hakra'ah is "רק למצוה לכתחלה ואינו מעכב," emphasizing its auxiliary, albeit important, nature.

Parallel to Kerias HaTorah: A more stringent parallel might be Kerias HaTorah. The Ba'er Hetev ²³, quoting the Pri Chadash, explicitly states regarding Birkat Kohanim: "ויש למחות ביד הש"ץ המקרא על פה אלא צריך להקרות מתוך הסידור." This command for the chazan to prompt from a siddur (rather than by heart) is reminiscent of the halakha for ba'al koreh (Torah reader), who must read from a sefer Torah (Megillah 32a). The concern in both cases is accuracy and preventing error. Just as reading Kerias HaTorah by heart is invalid l'chatchila, the Pri Chadash applies a similar standard to the chazan's hakra'ah. However, even in Kerias HaTorah, if a word is misread but corrected, the kriah is valid. The distinction lies between a mitzva being me'akev (the very act of reading from a sefer Torah in Kerias HaTorah) and an eino me'akev hiddur or l'chatchila (e.g., prompting from a siddur for Birkat Kohanim). The Pri Chadash's position on hakra'ah being eino me'akev means that while prompting from memory is discouraged, it would not invalidate the Birkat Kohanim b'dieved, unlike a Kerias HaTorah read from memory.

These intertextual comparisons reinforce the understanding that while the chazan's hakra'ah is a fundamental aspect of Birkat Kohanim as practiced, its essentiality (being me'akev) is subject to halachic debate, with strong arguments favoring its role as an optimal, l'chatchila procedure rather than an absolute condition for the bracha's validity.

Psak/Practice

The sugya surrounding the chazan's hakra'ah in Birkat Kohanim has evolved into a clear and widely accepted practice, largely shaped by the Rama's gloss and subsequent Acharonim, even amidst theoretical debates about the hakra'ah's essentiality.

Current Halachic Practice

1. Prompting "יברכך": The Rama explicitly states, "וכן נוהגין במדינות אלו" ²⁴ (and so is the custom in these lands), referring to the chazan prompting even the initial word "יברכך." This is the overwhelming Ashkenazic custom. While the Taz argued against it based on "no concern for error," the prevailing view follows the Tur and Rambam (via Hagahot Maimoni) that the chazan prompts it. The Magen Avraham ²⁵, Ba'er Hetev ²⁶, and Mishnah Berurah ²⁷ further solidify this, especially for a single Kohen where "כולם מודים" (all agree) to prompt "יברכך." Thus, the practice is for the chazan to say "יברכך" and the Kohanim to repeat it.

2. Word-by-Word Prompting: For the remainder of the blessing, the Shulchan Arukh ²⁸ definitively rules that the chazan prompts "מלה במלה" (word by word), and the Kohanim repeat. This is universally accepted and practiced. The source for this is the derasha of "אמור להם" from Sotah 38b, which establishes the chazan's role as instructing the Kohanim.

3. Hakra'ah from a Siddur: The Pri Chadash, as cited by the Ba'er Hetev ²⁹ and Mishnah Berurah ³⁰, emphasizes that "הש"ץ צריך להקרות מתוך הסידור לא בעל פה" (the chazan must prompt from a siddur, not by heart). This is a mitzvat l'chatchila to ensure accuracy and prevent errors. While not strictly me'akev b'dieved, it is the ideal and normative practice.

4. Essentiality of Hakra'ah (Meta-Psak Heuristics): Despite the Biur Halacha's refutation of the Pri Chadash's proof, his concession that "בעיקר הדין אפשר שדינו דין אמת" ³¹ regarding hakra'ah being eino me'akev is significant. This means that b'dieved, if Birkat Kohanim was performed without word-by-word prompting (e.g., the Kohanim recited it on their own accurately), it would likely be considered valid. However, l'chatchila, hakra'ah is an indispensable component of the procedure, reflecting the halachic preference for the most orderly and error-free performance of the mitzva. The practice therefore leans heavily towards stringency l'chatchila due to the derasha of "אמור להם" and the importance of the mitzva, while allowing for b'dieved validity if the core mitzva was fulfilled by the Kohanim correctly. This demonstrates a meta-psak heuristic where a takanah or hiddur derived from a pasuk is treated with great weight l'chatchila, but its omission does not always negate the mitzva entirely b'dieved, especially when the mitzva's essence (the Kohen's blessing) is fulfilled.

In sum, the practice is to meticulously follow the chazan's prompting for every word, from "יברכך" onwards, ensuring it's done from a siddur. This adherence reflects a reverence for the Birkat Kohanim and the desire to perform it in its most ideal form, even as poskim acknowledge a b'dieved leniency regarding the absolute essentiality of hakra'ah.

Takeaway

The chazan's hakra'ah in Birkat Kohanim is a mitzvat l'chatchila derived from "אמור להם," crucial for precision and yishuv ha'da'at, and universally practiced even for "יברכך." While b'dieved it may not be me'akev, l'chatchila its meticulous observance is paramount to the mitzva's optimal performance.

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¹ Rambam, Hilchot Tefillah 15:8. ² Turei Zahav on Shulchan Arukh, Orach Chayim 128:8 s.v. מתחילים הכהנים. ³ Magen Avraham on Shulchan Arukh, Orach Chayim 128:20. ⁴ Ba'er Hetev on Shulchan Arukh, Orach Chayim 128:22 s.v. יברכך. ⁵ Mishnah Berurah on Shulchan Arukh, Orach Chayim 128:47. ⁶ See Shulchan Arukh, Orach Chayim 128:13, which states that if there is only one Kohen, the prayer leader does not call to him ("לא קורא לו") but he turns on his own. ⁷ Mishnah Berurah on Shulchan Arukh, Orach Chayim 128:49. ⁸ Biur Halacha on Shulchan Arukh, Orach Chayim 128:13:1 s.v. ואח"כ מקרא אותם ש"ץ וכו'. ⁹ Shulchan Arukh, Orach Chayim 128:25. ¹⁰ Mishnah Berurah on Shulchan Arukh, Orach Chayim 128:49. ¹¹ Biur Halacha on Shulchan Arukh, Orach Chayim 128:13:1 s.v. ואח"כ מקרא אותם ש"ץ וכו'. ¹² Mishnah Berurah on Shulchan Arukh, Orach Chayim 128:49 (quoting Pri Chadash). ¹³ Mishnah Berurah on Shulchan Arukh, Orach Chayim 128:49. ¹⁴ Biur Halacha on Shulchan Arukh, Orach Chayim 128:13:1 s.v. ואח"כ מקרא אותם ש"ץ וכו'. ¹⁵ Biur Halacha on Shulchan Arukh, Orach Chayim 128:13:1 s.v. ואח"כ מקרא אותם ש"ץ וכו'. ¹⁶ Biur Halacha on Shulchan Arukh, Orach Chayim 128:13:1 s.v. ואח"כ מקרא אותם ש"ץ וכו'. ¹⁷ Bamidbar 6:23. ¹⁸ Biur Halacha on Shulchan Arukh, Orach Chayim 128:15:1 s.v. אם אין שם כהן. ¹⁹ Bamidbar 6:23. ²⁰ Sotah 38b. ²¹ Rashi on Berachot 15a s.v. וסמך גאולה לתפלה. ²² Mishnah Berurah on Shulchan Arukh, Orach Chayim 128:49. ²³ Ba'er Hetev on Shulchan Arukh, Orach Chayim 128:23 s.v. תחלה. ²⁴ Rama on Shulchan Arukh, Orach Chayim 128:13. ²⁵ Magen Avraham on Shulchan Arukh, Orach Chayim 128:20. ²⁶ Ba'er Hetev on Shulchan Arukh, Orach Chayim 128:22 s.v. יברכך. ²⁷ Mishnah Berurah on Shulchan Arukh, Orach Chayim 128:47. ²⁸ Shulchan Arukh, Orach Chayim 128:13. ²⁹ Ba'er Hetev on Shulchan Arukh, Orach Chayim 128:23 s.v. תחלה. ³⁰ Mishnah Berurah on Shulchan Arukh, Orach Chayim 128:49. ³¹ Biur Halacha on Shulchan Arukh, Orach Chayim 128:13:1 s.v. ואח"כ מקרא אותם ש"ץ וכו'.