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Sotah, 39

39b

QUESTION: The Gemara says that the "Korei," the one who calls "Kohanim," is not allowed to call them up until the Tzibur finishes saying "Amen" to the previous Berachah. The Sifri (Parshas Naso) and the Yerushalmi cited by Tosfos (38a, DH l'Shnayim) say that the "Korei" who calls up the Kohanim refers to the "Chazan."

Who is the "Korei" or "Chazan" who calls up the Kohanim to recite Birkas Kohanim?

(a) RASHI here (and end of 38a) explains that it is the Shali'ach Tzibur who calls up the Kohanim. This is also the ruling of the RAMBAM (Hilchos Tefilah 14:8).

(b) However, RABEINU TAM (cited by Tosfos in Berachos 34a, Tosfos DH Lo Ya'aneh, and by Tosfos ha'Rosh here) rules that it would be an interruption for the Shali'ach Tzibur to call up the Kohanim to Birkas Kohanim in the middle of his Shemoneh Esreh. Therefore, someone else should call "Kohanim."

Rabeinu Tam finds support for this from the wording of our Gemara, which says that the "Korei" calls out "Kohanim," while the "Shali'ach Tzibur" recites "Sim Shalom," implying that they are two different people.

Regarding the Sifri that says that the "Chazan" calls out "Kohanim," Rabeinu Tam asserts that the word "Chazan" does not refer to the Shali'ach Tzibur, but rather to the "Chazan ha'Kneses" (the "Shamash," or the one who takes care of synagogue matters and other public matters; see Mishnah on 40b). Rashi apparently distinguishes between Chazan ha'Kneses, which does not refer to the Shali'ach Tzibur (Rashi in Ta'anis, beginning of 15b) and "Chazan," which does refer to the Shali'ach Tzibur (like the Aruch writes in Erech "Chazan," and which is evident from Rashi in Ta'anis 16b, DH Zeh ha'Ma'amid Chazan).

The ROSH (Megilah 3:21) rules like Rabeinu Tam.

(c) RABEINU YEHUDAH HA'CHASID (Berachos 34a) suggests a compromise. Our practice is for the Shali'ach Tzibur to say "Elokeinu... Barcheinu va'Berachah ha'Meshuleshes..." when there are no Kohanim present. The reason the Shali'ach Tzibur may say that prayer and it is not considered an interruption in his Shemoneh Esreh is because it is a Tefilah (prayer) and not just a "Keri'ah" (announcement). Hence, even when there are Kohanim present, the Shali'ach Tzibur may say "Elokeinu..." quietly as a Tefilah, and when he gets to the word "Kohanim," he says it out loud in order to call up the Kohanim. It is not considered an interruption because it is part of the Tefilah.

This was the practice of the MAHARAM M'ROTENBURG as cited by the Hagahos Maimoni (Hilchos Tefilah 14:7).

HALACHAH: The BEIS YOSEF cites sources that the Maharam himself changed his practice and ruled that there is no point for the Shali'ach Tzibur to say "Elokeinu..." when there are Kohanim present. The only reason the Shali'ach Tzibur says it when there are no Kohanim present is in order to take the place of the "Yehi Ratzon" prayer which the Kohanim say before reciting Birkas Kohanim. Since the Kohanim themselves are saying the prayer of "Yehi Ratzon," there is no point for the Shali'ach Tzibur to say it as well. Therefore, the SHULCHAN ARUCH (OC 127:10) rules like the Rambam, that the Shali'ach Tzibur calls out "Kohanim."

The REMA, however, mentions the custom for the Shali'ach Tzibur to say "Elokeinu" quietly until the word "Kohanim" and to say "Kohanim" out loud. The practice of the VILNA GA'ON, though, was like the opinion of Rabeinu Tam, that someone else should call up the Kohanim and not the Shali'ach Tzibur (Ma'aseh Rav #168). Many Ashkenazic synagogues in Eretz Yisrael follow the practice of the Vilna Ga'on.

QUESTION: The Gemara says that the Kohanim may not turn around after they have concluded reciting Birkas Kohanim until the Shali'ach Tzibur begins the blessing of "Sim Shalom."

RASHI (DH l'Akor) presents the procedure of Birkas Kohanim. He writes that as soon as the Tzibur finishes answering "Amen" to the last Berachah of Birkas Kohanim, the Kohanim may turn around, and then the Shali'ach Tzibur begins "Sim Shalom."

Rashi seems to be contradicting the Gemara! How can he say that the Kohanim may turn around before the Shali'ach Tzibur begins "Sim Shalom," when the Gemara clearly says that they must wait for him to begin "Sim Shalom" before they turn around?

ANSWER: The MAHARSHAL writes that according to Rashi, the Gemara means that the Kohanim turn around at the time that the Shali'ach Tzibur normally begins "Sim Shalom," which is after the last person in the Tzibur finishes saying "Amen."

How, though, did Rashi know to explain the Gemara in this manner and not in its literal sense?

The D'VAR AVRAHAM (1:31:5) quotes a colleague who found a source for Rashi's words in the SHE'ILTOS (#125), which says clearly that the Kohanim may not turn around until the last person in the Tzibur answers "Amen." Rashi either had that Girsa in our Sugya as well, or, even if he had our Girsa, he explained the Gemara like the Maharshal, based on what it says in the She'iltos. The version of the She'iltos seems to be the more logical practice, since -- after the last "Amen" is finished -- the Berachah of Birkas Kohanim is completely over, and there is no reason for the Kohanim to have to wait for the Shali'ach Tzibur to begin "Sim Shalom" before they turn around.