Sources and Reasons:
The Rema writes in his gloss to Shulchan Aruch, Orach Chaim 581:1, as follows:
They should be careful to seek out the most fitting shaliach tzibbur, and the greatest in Torah and good deeds that can be found, to lead Selichot and the Yamim Nora’im prayers. He should be thirty years old and married. Nevertheless, all Jews are fit, provided that he is acceptable to the congregation; but if he prays forcibly, they do not answer Amen after him. Likewise, he must fulfill every person’s obligation through his prayer; and if he has an enemy and intends not to fulfill his obligation, even his friends do not fulfill their obligation through his prayer.
It is clear from the Rema’s words that although there is a preference ab initio to find a shaliach tzibbur who is married and over thirty years old, this is only a preference; according to the basic law, all Jews are fit.
Another point clear from the Rema’s words is that it is indispensable that the shaliach tzibbur be acceptable to the congregation. For if he prays forcibly, without the congregation’s consent, they do not answer Amen after him!!!
In explaining the virtue of a shaliach tzibbur who is thirty years old, the Kol Bo, as well as the Vilna Gaon in his commentary, writes that this is derived from the service of the Levi’im: from the age of twenty-five they learned the service, and at age thirty they began serving in the Beit HaMikdash. The Kol Bo gives another reason: age thirty is halfway to old age, and at that point one’s heart is more broken and contrite than that of a young man.
The Mishnah Berurah cites both reasons, as follows:
“He should be thirty years old”—for then a Levi is fit for the service, and prayer corresponds to the service; and also because at that age his heart is broken and contrite.
However, it appears that this consideration applies only to a shaliach tzibbur who fulfills the congregation’s obligation. A somech, or a person who assists in the prayer—for example, by reciting the Tefillat HaParnasah aloud and the like—does not fulfill the congregation’s obligation, and therefore need not possess these qualities.
Despite the above, anyone appointed over the congregation must be accepted by the congregation, as the Rema writes there: “provided that he is acceptable to the congregation.”
Similarly, the Shulchan Aruch, Orach Chaim 53, writes regarding the qualities required of a permanent shaliach tzibbur:
A shaliach tzibbur must be fitting. Who is fitting? One who is free of transgressions, against whom no bad reputation has gone forth even in his youth, who is humble and “acceptable to the people,” who has a pleasant melody and a sweet voice, and who is accustomed to reading Torah, Nevi’im, and Ketuvim.
The reason it is important for the shaliach tzibbur to be acceptable to the congregation is that prayer takes the place of a korban, and the shaliach tzibbur is like the kohen who offers the communal korban before Hashem. Therefore, a person cannot serve as the congregation’s emissary to offer their korban without their knowledge and consent.
Indeed, a somech or one who assists in the prayer, since he serves the congregation, must likewise be accepted and desired by the congregation, as stated.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
