Shulchan Arukh, Orach Chayim 128:22-24

Sugya Map

• Issue: The identity and role of the makri (caller/prompter) during Birkat Kohanim, especially when the chazzan (prayer leader) is a Kohen. Specifically, the source and nature of the preference for an Israelite makri, and who concludes the Amidah when a Kohen chazzan is present.
• Nafka Mina(s):
  • Whether a Kohen chazzan should step aside for an Israelite makri l'chatchila (ideally) or b'dieved (post-facto).
  • Who recites Sim Shalom when a Kohen chazzan uses an Israelite makri.
  • The halachic weight of the derasha or pshat from "אמור להם" (Numbers 6:23) regarding the makri's identity.
• Primary Sources: Shulchan Arukh, Orach Chayim 128:22-24; Rambam, Hilchot Tefillah 14:8; Sotah 39a.

Text Snapshot

The Shulchan Arukh delineates the mechanics of Birkat Kohanim, including the role of the makri:

• "When the prayer leader starts 'R'tzei'... if there are two [Kohanim], [the prayer leader]... calls to them 'Kohanim'." (Shulchan Arukh, Orach Chayim 128:22)
• "Some say that the prayer leader calls out even the word 'Y'varekhekha' to them first... And so we practice in these countries." (Shulchan Arukh, Orach Chayim 128:22, Gloss)
• "If the prayer leader is a Kohen... Even if there is no Kohen there except him, he should not raise his hands [in Birkat Kohanim] unless he is certain that he is able to return to his prayer... someone else calls [i.e. prompts] for him; and then the chazan [i.e. prayer leader] concludes with 'Sim Shalom'. But if the caller had intention [to fulfill his obligation] with the prayer [i.e. Amidah] of the prayer leader from beginning to end, it is better if the caller concludes with 'Sim Shalom'." (Shulchan Arukh, Orach Chayim 128:24)
• "They should try to have the caller be an Israelite. And when the chazan is a Kohen, an Israelite should stand next to him and call out 'Kohanim' and he calls [out each word] to them, and the chazan [who is a Kohen] stands next to him and remains silent." (Shulchan Arukh, Orach Chayim 128:24)

Dikduk/Leshon Nuance

The phrase "משתדלין שיהיה המקרא ישראל" (Shulchan Arukh, Orach Chayim 128:24) — "They should try to have the caller be an Israelite" — implies a l'chatchila preference, not an absolute requirement. This leaves room for b'dieved scenarios. The nuanced instruction regarding Sim Shalom when the chazzan is a Kohen and an Israelite makri is present ("someone else calls... then the chazan... concludes Sim Shalom. But if the caller had intention... it is better if the caller concludes...") hints at different understandings of the makri's role and the shlichut tzibur (agency of the congregation) more broadly.

Readings

Rambam: The Derasha of "אמור להם"

The Rambam, in Hilchot Tefillah 14:8, establishes the preference for an Israelite makri. He writes: "משתדלין שיהיה המקרא ישראל" (They should try to have the caller be an Israelite). His reasoning, as cited by the Beit Yosef (ad loc.), is derived from the verse "דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר כֹּה תְבָרְכוּ אֶת־בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם" (Numbers 6:23). The Rambam understands "אמור להם" — "Say to them" — to imply that the one saying (the makri) is distinct from them (the Kohanim who are blessing).

• Chiddush: The Rambam identifies a specific textual source ("אמור להם") for the l'chatchila preference of an Israelite makri, elevating this practice from mere custom to a Biblically alluded ideal.

Taz: Pshat vs. Derasha and the Makri's Role

The Taz (Turei Zahav on Shulchan Arukh, Orach Chayim 128:17) takes issue with the Beit Yosef's interpretation of the Rambam's "אמור להם." He states: "ולא יכולתי להבין דבריו במ"ש אבל לא לעיכובא... והנלע"ד דודאי אין כאן דרשה כלל אלא פשוטי דקרא היא כן דהמקרא יהיה מן הצבור המתברכים" (I could not understand his words regarding "but not for invalidation"... What appears to me is that there is certainly no derasha here at all, but rather the simple meaning of the verse is that the makri should be from the blessed congregation). The Taz argues that "אמור להם" is not a formal derasha but rather the pshat (simple meaning) of the verse, which naturally implies the makri should be an Israelite, as he represents the community receiving the blessing. However, this is only l'chatchila. If no Israelite makri is available, the Kohanim bless without one, akin to a synagogue composed entirely of Kohanim.

• Chiddush 1: The Taz re-frames the textual basis for an Israelite makri from an exegetical derasha to the pshat of the verse, suggesting it's a natural expectation for the one instructing the blessing to be distinct from the blessers. This also implies that the presence of an Israelite makri is for hiddur mitzvah (beautification of the mitzvah) or proper performance, but not strictly מעכב (invalidating).
• Chiddush 2 (on Sim Shalom): The Taz (Turei Zahav on Shulchan Arukh, Orach Chayim 128:18) strongly challenges the Shulchan Arukh's suggestion that if the makri had kavana (intention) to be the shliach tzibur for the Amidah, he should conclude Sim Shalom. The Taz argues: "דדוקא לעיל שהחזן הלך ממקומו ואז בא אחר על מקומו ומקרא ע"כ עדיף שהוא יאמר גם ש"ש משא"כ כאן שהחזן עומד על מקומו רק שהוא שותק ואחר עומד אצלו ומקרא היאך יאמר ש"ש והוא אינו על מקום החזן אלא עומד אצלו" (For only above, where the chazzan left his place and then another came in his place and prompted, therefore it is better that he also says Sim Shalom. But not here, where the chazzan stands in his place, only he is silent, and another stands next to him and prompts. How can he say Sim Shalom when he is not in the chazzan's place but merely standing next to him?). The Taz maintains that the makri is merely an assistant to the Kohen chazzan, not a replacement shliach tzibur. Therefore, the Kohen chazzan should resume the Amidah at Sim Shalom.

Mishnah Berurah: Synthesizing L'chatchila and B'dieved

The Mishnah Berurah (O.C. 128:85, 87) synthesizes these positions. He first reiterates the Rambam's derasha from "אמור להם" and applies it to our custom where the chazzan often acts as the makri, concluding that "ממילא צריך להשתדל לכתחלה שהש"ץ העובר לפני התיבה לא יהיה כהן" (consequently, l'chatchila one should try that the chazzan leading the service not be a Kohen) (Mishnah Berurah 128:85). However, he clarifies the practical implications: "והנה כל דין זה של המחבר הסכימו האחרונים שאין זה רק לכתחלה אבל כשאין שם מי שיודע להקרות יקריא הכהן הש"ץ בעצמו" (And behold, all this din of the Mechaber [Shulchan Arukh] the Acharonim agreed is only l'chatchila, but when there is no one who knows how to prompt, the Kohen chazzan himself may prompt) (Mishnah Berurah 128:87). Regarding Sim Shalom, he explicitly states: "אבל משים שלום ואילך יאמר החזן בעצמו" (But from Sim Shalom onwards, the chazzan himself should say it) (Mishnah Berurah 128:87), aligning with the Taz.

• Chiddush: The Mishnah Berurah provides a clear psak that the preference for an Israelite makri is l'chatchila, but b'dieved, a Kohen chazzan may prompt himself. He also firmly resolves the Sim Shalom question in favor of the Kohen chazzan.

Friction

The "Sim Shalom" Conundrum

The most salient point of friction within the Shulchan Arukh itself, concerning the identity of the makri when the chazzan is a Kohen, arises in Shulchan Arukh, Orach Chayim 128:24. The Mechaber states:

1. "...someone else calls [i.e. prompts] for him; and then the chazan [i.e. prayer leader] concludes with 'Sim Shalom'."
2. "But if the caller had intention [to fulfill his obligation] with the prayer [i.e. Amidah] of the prayer leader from beginning to end, it is better if the caller concludes with 'Sim Shalom'."

This presents a kushya: How can the Shulchan Arukh offer two seemingly contradictory directives for who concludes Sim Shalom? Is the Kohen chazzan or the Israelite makri the rightful shliach tzibur for the end of the Amidah? The phrase "it is better if the caller concludes with Sim Shalom" (טוב יותר שיסיים המקרא שים שלום) suggests a preferred option, but it directly contradicts the preceding instruction.

Terutz HaTaz: Differentiating Roles

The Taz (Turei Zahav on Shulchan Arukh, Orach Chayim 128:18) offers the most incisive terutz, directly addressing this apparent contradiction. He rigorously distinguishes between two scenarios of a chazzan stepping aside:

1. A chazzan who leaves his place: If the Kohen chazzan physically vacates his spot at the amud (lectern) and another person (an Israelite makri who is also a shliach tzibur) steps in to prompt and lead, then that new shliach tzibur might logically conclude Sim Shalom. This scenario implies a full transfer of the shlichut tzibur.
2. A chazzan who remains in his place but is silent: When the Kohen chazzan merely stands silently while an Israelite makri stands next to him and prompts, the chazzan has not relinquished his role as shliach tzibur. He is simply pausing for Birkat Kohanim. In this case, the makri is merely an assistant. The Taz vehemently argues: "היאך יאמר ש"ש והוא אינו על מקום החזן אלא עומד אצלו זה דבר שאין מתקבל" (How can he [the makri] say Sim Shalom when he is not in the chazzan's place but merely standing next to him? This is an unacceptable thing).

Thus, the Taz resolves the kushya by arguing that the second scenario described by the Shulchan Arukh ("But if the caller had intention...") is applicable only in the rare case of a full transfer of shlichut tzibur (scenario 1), which is not the default or even common practice when an Israelite makri assists a Kohen chazzan. For the typical arrangement where the Kohen chazzan remains at the amud, the chazzan unequivocally resumes for Sim Shalom. The Taz emphasizes that this was his own practice and that of his father-in-law, the Bach, concluding "וכן עיקר כנ"ל" (and this is the primary ruling, as it appears to me). This terutz clarifies that the Shulchan Arukh is not contradictory but addressing distinct situations, with the Taz favoring the scenario where the Kohen chazzan retains his role.

Intertext

The Derasha of "אמור להם" in Sotah

The verse "דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר כֹּה תְבָרְכוּ אֶת־בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם" (Numbers 6:23) serves as the textual foundation for many halachot pertaining to Birkat Kohanim. While the Rambam and subsequent poskim derive the preference for an Israelite makri from "אמור להם," the Gemara in Sotah 39a applies this phrase to derive other essential elements of the blessing:

• "אָמוֹר לָהֶם – מכאן שברכת כהנים בלשון הקודש" (From "Say to them" – from here [we derive] that Birkat Kohanim is in the Holy Tongue).
• "אָמוֹר לָהֶם – מכאן שברכת כהנים בעמידה" (From "Say to them" – from here [we derive] that Birkat Kohanim is standing).
• "אָמוֹר לָהֶם – מכאן שברכת כהנים פנים כנגד פנים" (From "Say to them" – from here [we derive] that Birkat Kohanim is face to face).
• "אָמוֹר לָהֶם – מכאן שברכת כהנים בקול רם" (From "Say to them" – from here [we derive] that Birkat Kohanim is in a loud voice).

The Gemara's extensive use of "אמור להם" for these fundamental halachot supports the notion that the phrase carries significant weight in defining the blessing's form. The Rambam's (and others') application of the same phrase to the makri's identity is therefore consistent with the hermeneutical approach of the Sages, even if the specific derasha isn't explicitly found in Chazal for the makri itself, as the Taz points out. This demonstrates the interpretive richness of a single phrase in shaping a multi-faceted mitzvah.

Psak/Practice

The contemporary halacha l'ma'aseh largely follows the synthesized approach of the Taz and Mishnah Berurah.

1. Israelite Makri (L'chatchila): It is l'chatchila (ideally preferred) that the makri (caller) for Birkat Kohanim be an Israelite, as suggested by "אמור להם" (Numbers 6:23). This is especially relevant when the chazzan is a Kohen.
2. Kohen Chazzan (B'dieved): If the chazzan is a Kohen and no Israelite is available or capable of prompting, the Kohen chazzan may prompt himself (b'dieved), so as not to cancel Birkat Kohanim (Mishnah Berurah 128:87).
3. Sim Shalom: When a Kohen chazzan is present and an Israelite makri assists, the Kohen chazzan himself should resume leading the Amidah from Sim Shalom onwards. The makri does not conclude the Amidah unless there was a complete transfer of shlichut tzibur (Taz O.C. 128:18; Ba'er Hetev O.C. 128:40; Mishnah Berurah 128:87).
4. Ashkenazi Minhag: In many Ashkenazi communities, Birkat Kohanim is performed less frequently (e.g., only on Yom Tov or during Musaf), making the daily application of these halachot less common. However, when it is performed, the chazzan typically acts as the makri. If the chazzan is a Kohen, often an Israelite will stand next to him to prompt.

Takeaway

The ideal makri for Birkat Kohanim is an Israelite, derived from "אמור להם," enhancing the mitzvah. However, the Kohen chazzan maintains his role as shliach tzibur for the Amidah's conclusion, reflecting the distinct functions of prompting and leading prayer.