roadmap to prayer lesson 20

7/30/2019 Roadmap to Prayer Lesson 20

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T H E PI R CH E I SH O SH A N I M T E F I L L A PR O JE C T

The Roadmap to Prayer

Lesson 20

Pirchei Shoshanim 2005This shiur m ay not be reproduced in any form without permission of the copyright holder


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Chazoras Hashatz, Kedusha, Birchos Kohanim,

Amen, Talking in Shul

Chazoras Hashatz "

The Chazzans Repet it ion ofShemoneh Esrei

After the minyan finishes reciting the quiet Shemoneh E srei, the chazzan begins the

repetition of the entire Shemoneh E srei by T efill as Shacharis as well as by T efillas M incha.

By M aariv there is no repetition.

Why Shem oneh Esrei is Repeat ed

There are a number of reasons why the Shemoneh E srei is repeated. The primary

reason is because there may be some people who would like to daven Shemoneh E srei

but are unable to do so because they cannot read. This was quite common in thetime of the Talmud when many people were not very literate and they were even

unfamiliar with the regular daily prayers. At that time, the A nshei K nesses H agedolah

(the M en of the G reat A ssembly) instituted that the chazzan repeat the Shemoneh E srei

out loud so that anyone who didnt know how to daven would be able to listen to

Chazoras H ashatz and discharge their obligation (be yotzei) by listening. It is necessary

to have a minyan present in order for anyone to be yotzei by listening. Additionally,

anyone who is capable of davening on their own cannot discharge their obligation in

prayer just by listening to C hazoras H ashatz.

The Tur mentions another reason for C hazoras H ashatz. H e says th at it was necessary

to repeat the Shemoneh E srei so that th e chazzan could recite Kedusha and also the verses

(Pesuk im) of Bir chos Kohanim.

The A ruch H ashulchan explains that we recite C hazoras H ashatz nowadays mainly

because of the reason of the Tur. O nce we are repeating it for the reason of Kedusha

Lesson

20

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T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T

A N A T T A C H M E N T O F T H E S O U L - L E S S O N 2 0

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and Birchos Kohanim we recite the entire middle part as well even if we know that

everyone present know s how to daven.

A ccording to k abbalah Rabbi M oshe K ordevaro ztl writes that the full effects of our

daily prayers are not realized until the chazzan repeats the Shemoneh E srei.

Someone that Listens t o Chazoras Hashatz for the purpose of fulf i l l ing

his obligation

Since one purpose for C hazoras H ashatz is to help others that dont know how to

pray fulfill their obligation (be motzee). Such a person should do the following in

order to f ulfill his obligation of Prayer.

H e should take three steps backward and f orw ard at the start of Shemoneh

E srei and place his feet together while standing

H e should bow at the usual points one bows during Shemoneh E srei

H e should listen to every word and answer A men to each bracha

H e should not answer Baruch H u uvaruch shemo, since one only uses this

response when one is not fulfilling ones obligation through listening to the

bracha

H e should recite Kedusha along w ith the congregation

H e should listen to the M odim of the chazzan and not recite M odimderabbanan that the congregation says

I f the chazzan does not recite M odim out loud, he should recite M odim

himself

At the end of Chazoras H ashatz he should recite Y ihyu leratzon and E lok aye

N etzor himself as usual and take three steps backwards etc.

The Chazzan and Chazoras Hashatz

The chazzan recites H ashem sefasaye ti ftach etc. quietly before starting the recitation of

Shemoneh E srei. H e should t ake three steps backwards and forw ards before starting

Chazoras H ashatz as usual, unless someone standing Shemoneh E srei behind him is

blocking him. Some opinions allow the chazzan to take three steps backwards even

then. The chazzan proceeds to recite C hazoras H ashatz out loud, having in mind to be


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motzee (fulfill the obligation) whoever desires to be yotzei (fulfill) his obligation by

listening to C hazoras H ashatz.

Nine People Listening

Unlike by Kaddish, it is necessary for at least nine people to listen to C hazoras H ashatzin order to f ulfill the mitzvah properly. If less than nine people respond to the shaliach

tzibburs repetition, it is very likely to be wasteful brochos. Therefore, it is advisable for

someone who is concerned that the tzibbur will not fo llow along, he should recite the

Shemoneh E srei as a T efil las nedava (voluntary pr ayer) if necessary.

The Congregations Responsibility

It is incumbent upon the congregation to be sure to follow along with the shaliach

tzibbur during C hazoras H ashatz. It is recommended to follow along in a Siddur

(Prayer Book) so that one will not be distracted. It is important not to be seduced by

ones religiosity to study Torah or recite Tehillim or other prayers during that time. If

necessary, one may leave the shul (synagogue) briefly to study something or to recite

a prayer if there are another nine indiv iduals listening intently.

Kedusha Different Versions and their Origins

The first insertion to Shemoneh E srei unique to Chazoras H ashatz is Kedusha. I t is

recited daily at Shacharis and also at M incha. It consists of the following verses.

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Nekadeish es shimcha1 or Nakdishach venaaritzach2 Kadosh, Kadosh,Kadosh Baruch Kevode Yimloch Hashem leolam

The prevalent custom is for the chazzan to start and the congregation responds ahead

before the chazzan finishes each verse. According to H alacha only the chazzan would

recite the first stanza of N ak dishach/ N ek adeish as it serves only as an invitation to thecongregants to come together for the purpose of saying the verses of Kedusha. The

main verses of Kedusha are K adosh etc. Baruch k evode and Y imloch. In practice, it is

customary for the ent ire congregation to join together in saying the first stanza of

N ak dishach/ N ek adeish anyway3.

There are differing customs whether the congregation adds the words leumassam

meshabchim veomrim af ter Kadosh, Kadosh, Kadosh and uvdivrei k odshecha k asuv leimor

after Baruch Kevode The chazzan definitely recites those words. Also, according to

some the chazzan continues with A tta k adosh after Kedusha, while according to others

L edor ledor naggid etc is recited.

The prayer of Kedusha is recited wh ile standing w ith both feet placed together as one as

we do for Shemoneh E srei. When we say Kadosh, Kadosh, Kadosh we lift ourselves by the

heels of our feet three times.

Kadosh (Holy) three t imes

The Shelah writes that the three references to G-ds holiness refer to 1) H ashems

omnipotence in the H eavenly spheres, 2) in our present physical world, and 3) that H e

wil l cont inue H is existence forever and ever. This is how the Targum4 explains this verse

(pasuk ) and we say this expressly in the

vah letziyone prayer towards the end ofShacharis (The Morning Prayer).

These three references correspond to H ashem M elech, H ashem M alach, H ashem Y imloch

leolam vaed. H ashem M elech (is present ly king) refers to H is dom inion over events in the

present world we live in. H ashem M alach (was king) at the beginning before we existed

referring to H is dominion over spir itual spheres. H ashem Y imloch leolam vaed (will be

king forever) corresponds to the last reference mentioned above. The H ighest form of

1 N usach A shk enaz

2 N usach Sefard

3 A ruch H ashulchan 125:2

4 Y eshaya 6: 3


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Kedusha is the Kedusha of K esser5. The A budraham notes that the numerical value of K esser

in H ebrew is the same as H ashem M elech, H ashem M alach, H ashem Y imloch leolam vaed.

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Kedusha on Shabbos and Yom Tov

On Shabbos and Yom Tov Kedusha still retains its basic format as outlined above

except that it is expanded a little. Please refer to your Siddurim (prayer books) for the

addit ions. I t has become comm onp lace for the chazzan to sing the final stanza of

Kedusha in a melodious tune although it is not necessary.

By Mussaf Different than the Other Kedushos

By T efill as M ussaf, Kedusha begins with a dif ferent in troduction by Sephardim, A shk enazim

and N usach Sefard. It begins with Kesser yitnu lecha according to custom

of Sephardim and also N usach Sefard. According to A shk enaz it begins with Naaritzchavenakdishcha .

In addition to this, an additional stanza was added which begins with Shema Y israel

H ashem E lokeinu H ashem E chad '' .

H istorically, th is was added in during the middle of the f if th century, when the Persian

King Y ezdegerd I I 7 prohibited such open allegiance to G-d. To this end, they installed

guards in the major synagogues to assure that the Jews would not recite Krias Shema .

The Jews in fact did not recite the Shema in the usual portion of davening. H owever,

since on Shabbos and Y om T ov the prayers took a long time, the guards usually left by

the time they passed the usual place of Shema. Seeing this opportunity to recite Shema

in public, they introduced it at the end of each Kedusha defying the evil decree.

Eventually, H ashem sent a snake into K ing Y ezdegerd II chambers and killed him. After

his D ivinely ordained death, the decree was annulled. T he Sages decided to retain this

as part of the M ussaf K edusha as a tribute to the miracle of their salvation from this evil

5 This Kedusha is discussed f urther into t his lesson

6 A budraham

7 This Y ezdegard II was a grandson of Y ezdegard I who was an upright individual that valued the Jewish faith andhonored its leaders. (See G emora K esubos daf 61a, Z evachim 19a)


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decree. Since by Shacharis we anyway recite the Shema and not by M ussaf, they chose

M ussaf to retain the recital of Shema in Kedusha8.

Full Devot ion

The Sefer Y esode V eshoresh H aavodah points out that the holy A r i z tl was very

meticulous by Shema Y israel of Kedusha to accept performing H ashems T orah and M itzvos

even if it means giving up our lives al K iddush H ashem (to sanctify G-ds H oly N ame)

just as we do by Krias Shema. Therefore when saying H ashem E chad (G-d is the One

and Only) one should think in ones mind that he is giving up his life for H ashems

honor. As one continues the stanza of H u E lok einu H u A vinu (H e is our G -d H e is our

father) one should rejoice in having the opportunity of doing H ashems service (A vodas

H ashem) and for having the resolve to even give up ones own lif e if necessary f or such

an exalted G -d.

Kesser The Crown Jew el:

Highest level of Kedusha

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The Kedushas K esser of M ussaf on Shabbos and Y om Tov that is recited by Sephardim as

well by N usach Sefard dates back to before the time of the Geonim (the above version

is from the Siddur of Rav A mram G aon, and Rav N atrenaee Gaon who brings this

version from the 2 ancient yeshivos of Bavel -Babylon) who recited this special version

that is a tremendous high level praise to H ashem.

From the version of the Geonim, it is evident that they said Kedushas K esser by Shacharis

on Shabbos and by M ussaf they said K esser as well but they also recited Pamayim beahavah

8 Shibalei H alek et Simon 45

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Shema omrim (two times lovingly they recite Shema etc.) which is for the additional

stanza of Shema Y israel that is added to M ussaf.

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H owever, the M achzor V i tr iye mentions that there is a difference between the Shabbos

morning Kedusha and the M ussaf K edusha that in the morning the ending for Baruch

K evode begins with M imk omecha (from Your place) and at M ussaf it begins M imk omo

(from H is place. He explains that the version o f Shacharis implies that Bnei Y israel are

aware where the D ivine Presence resides while at M ussaf it imp lies that even Bnei Y israel

are not aware where the D ivine Presence can be found. Th e reason is that af ter exalt ing

H ashem through the Shacharis K edusha, H ashems sanctity is raised to such a sublime level

that even Bnei Y israel can no longer discern where the D ivine Presence dwells. For th isreason on Y om Kippur, all the Kedushas are like by M ussaf since the entire day is so

elevated we immediately are not able to grasp where the D ivine Presence dwells.

T he Zohar writes that the Kedusha of K esser is very exalted and it is a prayer that

encompasses all other prayers as well. In Chassidic writings, the Z ohar is understood to

mean that the Kedusha of K esser has the unique power to uplift all other prayers to be

favorably accepted by H ashem. The Tefilla of K esser is considered a key to the

acceptance of all prayers of the week. In accordance to what we learned previously that

the praise of H ashem on Shabbos is empowered to Bnei Y israel and not the M alachim, it

is understandable how this prayer can elevate the weekday prayers to be accepted by

H ashem. In Kabbalah it is written that the prayers of Bnei Y israel are elevated to a level o fK esser to become so to speak a jewel in the crown of H ashem. In our p rayer service to

H ashem, we in a sense Coronate H ashem as our K ing through prayer and accepting H is

D ominion in our everyday aff airs. Th is concept is mentioned in C hagiga D af 13b as

well. This concept is also found in H alacha with regard to reciting K edushas K esser on

Rosh Chodesh (Festival of the N ew M oon). I t states in O rach Chaim Simon 25:13 that


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the custom is to remove ones Tefillin on Rosh Chodesh before T efillas M ussaf. The

Rama adds that this is only in those places that recite K edushas Kesser by M ussaf.

H owever, it is the custom to remove them even in those congregations that do not

recite K edushas K esser by M ussaf.

We see from this H alacha that the elevated state of K edushas K esser is so great that it

replaces the Kedusha of Tefillin that the sign of Tefillin which signifies our subservience to

H ashem can be removed when we recite K edushas Kesser which is in it self a declaration of

H ashems sovereignty and dominion.

The Underlying Difference betw een Kesser and the rest of t he Kedushos

The A ruch H ashulchan writes that usually, the K edusha begins with an invitation of

N ek adeish or N ak dishach which both essent ially mean that the chazzan is calling upon the

congregation to recite K adosh K adosh K adosh etc. B aruch K evode etc. According to the

original institution of Kedusha, only the chazzan would recite the opening phrase ofN ek adeish/ N ak dishach. The congregation would respond with K adosh K adosh K adosh etc.

Baruch Kevode etc.

One might ask, if the main parts of Kedusha are the two above-ment ioned phrases, how

does Kedushas K esser exceed the regular Kedusha in its level of praise? The only dif ference

of K esser is its introduction which mentions the great level of praise attained by Bnei

Y israel that their service to H ashem is in eff ect crowning H ashem (so to speak).

The Kolbo notes that in the N usach (version) of N ak dishach of Sephardim and N usach

Sefard, as well as the N usach of N ek adeish of N usach A shk enaz emphasize that our praiseconcurs with the praise of the M alachim and is secondary to theirs. However, on

Shabbos by M ussaf by the Kedusha of K esser, we speak of the multit ude of H eavenly

angels that can only recite the praise of Kedusha after it is recited by Bnei Y israel, implying

that the M alachim are secondary to us in this praise.

T he Kolbo answers this question with the M edrash that explains the verse in Y echezk el

that refers to M alachim as having 6 wings, i.e. they are only permitted to praise H ashem

during the 6 days of the week. H owever, on Shabbos, on ly Bnei Y israel are permitted to

take the lead in praising and exalting H ashem. This is denoted in the verse in Tehillim

M ik naf haaretz zemiros shamanu tzvi latzaddik From the wings of the f irm ament we

heard songs of splendor of the righteous 11 H ence on Shabbos we recite Kedushas

K esser which signif ies the primacy of Bnei Y israel in praising H ashem.

11 Yeshaya 24:16


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According to the Kolbo, perhaps the underlying difference is - who is taking the

initiative to praise H ashem with these select praises of Kedusha. As the Kolbo tells us, the

essential difference of Kedusha on Shabbos and Kedusha during the week is who the

prim ary ini tiator of this praise is. D uring the week it is the M alachim. On Shabbos it is

Bnei Y israel. That is why Kedushas K esser is essentially greater, since the feat of M ankind

to reach higher levels than M alachim is the greatest accomplishment.

Rav Amram Gaon brings a beautiful M edrash about the greatness of the praises of

Kedusha. The M edrash begins with a vision of destruction and devastation. The Beis

H amikdash is destroyed, Jews are murdered, the Holy places are in the hands of our

enemies etc. It seems as if all hope is lost for Bnei Y israel. Then there is another vision

from the H eavenly Gates of Salvation and the H eavenly Gates of Consolation . There

we see a chamber w ith beautifully woven att ire being prepared by the H eavenly angels,

with gorgeous crowns and then a most strikingly magnificent crown that is far more

beautiful than any of the other crowns. The regular crowns (K esser) are for theTzaddikim of each generation and for the kings of the D avidic dynasty as well as the

other kings of Israel. The other crown is reserved for D ovid H amelech who will wear this

to ascend a magnif icent throne opposite the D ivine Presence and w ill recite unusually

beautiful praises to G-d. Apparently, hope is not lost and the future promises great

spiritual achievement. The M edrash continues how fiery sparks go forth to meet D ovid

H amelech followed by the D avidic kings followed by the I sraelite kings etc. D ovid

H amelech ascends his tall th rone and begins saying such beautiful pr aises that w ere never

heard by mankind. A fterwards D ovid says the pasuk of Y imloch H ashem leolam

(H ashem should reign forever etc.) and as soon as D ov id says that, the highest M alach

recites K adosh K adosh K adosh and then the other M alachim join in with thunderousexcitement, Baruch kevode H ashem M imk omo.

From this we catch a glimpse of the beauty of the elevated praise of Kedusha.

On a Public Fast

On a day of fasting, an additional prayer is added to the Shacharis and M incha Shemoneh

E srei. This prayer is the A neinu prayer. I t is inserted into the quiet Shemoneh E srei of

the individuals as an addition to the prayer of Shema k oleinu . H owever,

during C hazoras H ashatz, the chazzan inserts it after the bracha of Reei (nah) beanyeinu )( . It is said as an additional separate bracha which brings the total count of

brochos in this Shemoneh E srei to 20. I f the chazzan fo rgot to recite this bracha at th is poin t,

it is no longer recited as a separate bracha but as an addition to Shema k oleinu

as by the congregations quiet recitation of the Shemoneh E srei. I f the chazzan forgot to

add it there, he just continues Shemoneh E srei without reciting it. An individual that


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forgets to say it by Shema k oleinu should recite just before E lok aye N etzor

. Even if it was om itted completely, the Shemoneh E srei is still valid.

O therwise, the chazzan should not insert any additional prayers to Shemoneh E srei even

those that an individual would add.

Modim and Modim Derabbanan

When the chazzan reaches M odim in Chazoras H ashatz, the congregation responds with

what is called M odim D eRabbanan that is taken from the various T efil los recorded by the

Gemara in M esechta Sotah. The Gemara there mentions many T efill os which were

composed by different Rabbanan - thus its name - M odim deRabbanan (gratitude of the

Sages).

The chazzan should recite the entire M odim out loud while the congregation recites theM odim deRabbanan. The reason why the congregation recites M odim deRabbanan even

though they usually are supposed to be yotzei with the chazzans recitation, the

A budraham explains that when one owes a Thank You, it ought to come personally

from each individual and not through a messenger - by listening and accepting

som eone elses prayer. O ne who sends a messenger to thank someone on his behalf

can later deny that he ever sent a messenger. Therefore, we have to personally give

special thanks and praise to H ashem by the prayer of M odim. H owever the rest of prayer

is mostly praises or requests, which can be done through a messenger.

Still, one who is fulfilling his obligation of Shemoneh E srei through listening to theShaliach Tzibbur repeating Shemoneh E srei does not recite M odim D eRabbanan himself;

rather he just listens to the Shaliach Tzibbur recite the regular M odim as he does for the

rest of Shemoneh E srei.

Birchas Kohanim ":

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12N umbers/ Bamidbar 6:24-26


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The next item that the Shaliach T zibbur adds to the Shemoneh E srei is Birchas Kohanim, the

blessings of Y evorechecha, Y aeir and Y issa , , . The congregants respond by

saying Kein yehi ratzon (so shall be H is will) after each pasuk (Torah verse).

The sefer (book) Y esode V eshoresh H aavodah writes that the chazzan should recite these

pesuk im (Torah verses) as a heartfelt blessing to the congregation and not just as a

recitation of Torah verses. Thats why the congregation responds K ein yehi ratz on

(so shall be H is will).

The Shaliach Tzibbur recites this whenever the Kohanim do not D uchen with N esias

Kappayim. I n the D iaspora, this is recited daily, including Shabbos except for festivals

(Y omim T ovim). Then the Kohanim are called up to give their blessing to the congregation

by standing in the front, turning towards the congregants with their hands raised over

their shoulders enveloped in their T alleisim and reciting the pesuk im (Torah verses) of

Y evorechecha, Y aeir and Y issa , , word by word, out loud. In this case the

congregants must respond A men at the end of each the three verses (Pesuk im). Thecustom is for the chazzan to read each word aloud for the Kohanim to repeat.

Amen: It s Meaning & the Proper Way to Respond

While the chazzan is reciting C hazoras H ashatz and the congregation listens to his

recitation intently, what is the Kavanah (intent) one should have when responding A men

to the brochos. The word A men in Jewish life is very significant. It is associated with

acquiring a portion in the World to Come for any youngster that recites A men. The

Chofetz Chaim ztl once commented on a wicked persons unusually good fortune,

Who know s? M aybe he is gett ing repaid in th is wor ld for answering A men when hewas a youngster?

The word A men is an acronym for the words K eil M elech N eeman ***(H ashem the trustworthy king). It also is related to the word E munah (faith).Sometimes when we answer A men we are expressing our belief and faith in that

particular proclamation. Other times A men is expressing a fervent hope that the

blessing come to f ruit ion. Som etim es both m eanings are implied.

It is important to concentrate and realize what its meaning is each time it is said. This

requires that one hear and understand the bracha one is responding to as well as trainingoneself to focus on listening to each and every bracha one responds to during the

course of Tefilla. This requires much training and effort to break the natural habit of

responding A men by rote. On the other hand, it presents us with a daily challenge and

opportunity to give Tefilla deeper meaning and help us continue to grow and reach

greater heights in our closeness with H ashem through prayer. Perhaps this can be


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another way of explaining what Chazal meant that G adol haoneh A men yoseir mi n

hamevorach (G reater is the one that answers A men, even

more than the one reciting the blessing). This is perhaps because the one responding

requires greater effort to tune in and focus himself on the full meaning of the bracha

and responding with the appropriate Kavanah (intent).

The following is a partial list of brochos with its appropriate meaning for A men:

For Birchos H anehenin (i.e. Blessings for pleasures), Bi rchos H amitzvos (i.e. Blessings

for M itzvos), Bir chos H ashachar, Baruch Sheomar, Y ishtabach, H ak eil H ak adosh and all

other blessings of praise - A men means that it is true and confirms our belief in the

praise expressed in the bracha.

For K addish, Bonei Y erushalayim (Who will rebuild Jerusalem), E s T zemach D ovid

avdecha (The sprout ing of Y our servant D avid), Retzei and other similar prayers thatbeseech H ashem to fulfill an appeal - A men means a prayer that H ashem should fulfill

our request

For Selach lanu (Forgive us), Refaeinu (H eal us) and other sim ilar blessings that

praise H ashem and also beseech H im -A men takes on both of the above meanings.

LL aa ww ss

O ne should respond A men accurately at the end of each bracha, not too soon and

not too late.

T he chazzan should be sure to wait for most of the congregants to respond A men

before proceeding to the next bracha.

The proper way to pronounce A men is to put emphasis on the second half of the

word, to say it long enough to have in mind K eil M elech N eeman but not to drag it

out longer.

One that didnt hear the bracha cannot answer A men unless one is aware which

bracha was just recited.

II nn tt ii mm aa tt ii oo nn ss

It is beneficial to answer 91 times A men daily equal to the numerical value of the

H ebrew letters of ; A lef = 1, M em= 40, N un= 50, (91).

A men has the same numerical value as H ashem E lok einu -


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=9 1) =9 1=6 5 + 2 6('-'-'-='2 6+'-''-'-'=6 5

(A vraham zak ein) ba bayamim (And A braham) w as old coming with days

() The last letters spell Amen -

This hints to us that one who is careful to answer A men will m erit longevity.

Rav Eliyahu Lopian ztl, the famous tzaddik who was known for his

tremendous piety and pureness of character was once traveling by train in

Eretz Yisrael. On this train there was also a group of secular Israeli

policemen. When Rav Eliyahu came out of the restroom and was ready torecite the bracha of Asher Yatzar, he first summoned one of the officers to

gather all the officers to listen to his bracha and answer Amen intently. The

officers obliged and upon hearing Rav Eliyahu complete the bracha, they

promptly returned to their seats. Soon afterwards, a strange thing occurred.

The train all of a sudden came to a screeching halt and the officers all

hurried out somewhere onto the tracks. There was a big commotion, but no

one really new what was going on. After a short while, the officers re-boarded the train with a look of astonishment clearly evident on their faces.

Apparently, a terrorist had planted explosives on the tracks with the intent of

blowing the train up, as it passes over the explosives. Somehow, the train

managed to stop just before riding over the explosives and the officers were

able to secure the area and get rid of the explosives. They all seemed to

understand quite well that their train escaped imminent danger unscathed

through the merit of answering Amen to the bracha of the tzaddik. That

bracha ends with the words Baruch Atta Hashem Rofei kol basar umafli

laassos (the Healer of all flesh and his works are amazing).Amen, affirmedtheir inner belief inHashem and worked for them, wonders!

W hen one responds A men it is considered as if one

himself recited the blessing.

O ne should not respond Baruch H u uvaruch

Shemo to a bracha which his intention is to

discharge his obligation.

If for example, one is listening to someone recite Kiddush on Shabbos and ones

intention is to f ulfill ones own obligation by listening to this person recite Kiddush, one

must pay attention to every word of Kiddush and answer A men at the appropriate

endings of each bracha. A dditionally, the one who is reciting Kiddush should specificallyhave in mind to be motzee (discharge that individuals obligation) and the one listening

should have in mind to be yotzei (fulfill) his obligation of Kiddush. The intention of the

13 Blessed is He and blessed is H is N ame

A men and Baruch H u uvaruchShemo

,1 3


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one who is reciting to be motzee and the one who is listening to be yotzei is mandatory.

Additionally, the listener should have in mind both by the bracha of Borei Pr i H agefen

and by the bracha M ek adesh H ashabbos , that A men is affirming

that what was said is true and that he believes it fully.

In this case one must be careful not to respond Baruch H u uvaruch Shemo

, since one needs to be yotzei with this persons Kiddush.

O ne who intends to be yotzei and listened to the bracha but didnt respond A men, is still yotzei.

In the case of C hazoras H ashatz, answering A men is necessary for the listeners even

though they do not need to be yotzei the brochos of Shemoneh E srei in order to validate the

Chazoras H ashatz which requires a minyan. O ne should have in mind by each bracha

where he answers A men that he is affirming his belief in the particular thought

expressed in that bracha. For example, by the bracha of Refa

einu , he should affirmwith his A men that H ashem is the true Healer of all i llnesses. By Bareich aleinu

one should concentrate by A men that H ashem is our only source of Parnassah

(sustenance). I f someone needed to be yotzei by listening to the Chazoras H ashatz then

one is required to answer on ly A men and not Baruch H u uvaruch Shemo.

Increasing our Prayer Threefold

Rebbe Y ochanan14 said I wish on e would pray all day long! The follow ing concept is

one way of f ulfilling this dictum.

T he A budraham writes that one who davens Shemoneh E srei and listens intently to

C hazoras H ashatz and answers A men to all the brochos is considered as if he davenedthree T efill os (prayers). Once when he himself davened. Another time when he

responds A men to each bracha it is as if he said each bracha. A third time is because the

one who responds A men is considered greater than the one reciting the blessing.

Answ ering Amen to Broc hos of Shemoneh Esrei of an Individual

I f an individual recites Shemoneh E srei, one must be careful to recite it quietly. Although

one must verbalize each word of Shemoneh E srei and it is insufficient to just read

Shemoneh E srei in ones mind, still, the individuals Shemoneh E srei is called Tefilla belachash

(the quiet Tefilla) and it must be recited quietly. If an individual is davening

Shemoneh E srei in an audible tone, there is a question whether one may answer A men totheir bracha. The Chochmas Shlomo15 maintains that one should answer A men. However,

14 See Gemara Berachos 21a and comm entaries that this refers only to a voluntary Shemoneh E srei - T efill as N edava

15 N otes to Shulchan A ruch Orach Chaim Simon 124: 4


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the sefer (book) H alichos Shlomo quotes that Rav Shlomo Z alman A uerbach ztl came to

the conclusion against answering A men since the original institution of this Shemoneh

E srei was not for others to hear and therefore one is not meant to respond to these

brochos even if he hears them from another individual. Only the Chazoras H ashatz was

instituted to be recited out loud for the purpose to be motzee those who need it.

An individual who is rec it ing Shemoneh Esrei w hile the c hazzan is

recit ing Chazoras Hashatz

A common occurrence that presents many difficulties is when someone is still in the

middle of davening Shemoneh E srei while the chazzan is reciting Chazoras H ashatz.. We

know that when someone is in the middle of Shemoneh E srei one must not interrupt it

by talking even for the sake of a mitzvah or fo r the sake of another Tefilla. Therefore, if

one were to hear the chazzan reciting Kaddish16 Kedusha or Borchu it would be forbidden

for him to respond. Rather, the individual should remain silent and listen intently to the

chazzan recite these prayers, and fulfill his obligations (be yotzei) by listening based on

the H alacha of Shomeah Ke'oneh (listening -with intention to fulfill an obligation - is

as if reciting). One should do this in the middle of Shemoneh E srei fo r Kaddish, Kedusha,

Borchu, A men yehei shemei r abba, A men to H ak eil H ak adosh and to Shomeah T efilla.

If one is reciting Shemoneh E srei together with the Shaliach Tzibbur, one may recite

Kedusha together with the congregation at the beginning of the third bracha - A tta K adosh

, which is where the chazzan recites Kedusha during C hazoras H ashatz.

The Closing for the Shaliach TzibburThe Shaliach Tzibbur concludes the C hazoras H ashatz with the final bracha of Shemoneh

E srei Sim Shalom .

There is a question whether the Shaliach Tzibbur recites Y ihyu leratzon after he concludes

his Tefilla17 .

A ccording to the Shela and also according to the Gra, the chazzan says the verse (pasuk )

Y ihyu leratzon at the end of Chazoras H ashatz quietly.

It seems logical that according to the opinion mentioned earlier that the verse ( pasuk )Y ihyu leratzon is still part of the Shemoneh E srei instituted by the A nshei K nesses H agedolah it

16 I.e. A men yehei shemey rabba until the final A men of daamiran beolma

17 O rach Chaim Simon 123: 6 and M agen A vraham sk 14


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should be recited by the chazzan at the end of C hazoras H ashatz just like the verse

(pasuk) H ashem sefasaye ti ftach that one recites at the beginning of Chazoras H ashatz.

It is not necessary for the chazzan to take three steps back after finishing the Chazoras

H ashatz. This is because he can rely on the K addish T isk abel18 after vah letziyone whichis said after C hazoras H ashatz where he takes three steps back 19.

It is possible for someone to be the chazzan for C hazoras H ashatz even though he has

not yet davened the quiet Shemoneh E srei. In this case, the Rama rules that he should

take three steps back after completing (E lok aye netzor20 ) Chazoras H ashatz. H e will then

take three steps back again after K addish T isk abel which will count tow ard the prayer on

behalf of the tzibbur (congregation)21.

A Word about Talk ing in ShulWe have seen that it is necessary to focus intently on Chazoras H ashatz to make sure

that at least nine individuals follow along so that the repetition is not considered a

bracha levatalah . We also learned that answering A men requires concentration

as its meaning changes from bracha to bracha. It is therefore self understood that one

should not engage in idle talk while praying in shul since it will definitely interfere with

his ability to pray prop erly as well as to answer A men with the proper Kavanah.

Aside from the obvious detriment to ones concentration on Prayer, there are H alachic

issues involved with talking in shul as well.

The M echaber22 writes:

In a Beis Knesses (synagogue) or in a Beis Medrash (Torah study-hall) onemust avoid frivolous behavior such as laughter, mockery and idle-talk etc.

The M ishna Berura23 elaborates:

18 This Kaddish inserts a prayer that H ashem should accept our prayers favorably

19 M agen Avraham 123:11

20 I bid. sk 13 menti ons that in this case he recites E lok aye netzor for his personal obligation in this prayer

21 I bid. and see also Pri M egadim A ishel A vraham 14

22 O rach Chaim Simon 151: 1


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O ne may not t alk id le-talk i.e. talk relating to business matters or the like which

one may speak outside of these places. Plain idle-talk which is a waste of time

is forbidden any place, not only in a Beis Knesses or in a Beis M edrash.

It goes without saying that one must not degrade the sanctity of the shul byspeaking ill and derogatory words about others. N or should anyone def ile a

shul by causing conf lict, strif e and quarreling. N ot only is th is a disgrace to G -d

Who dwells H is D ivine Presence in shuls that are considered to be a M ik dash

M eat - a miniature Beis H amik dash. One cannot compare the gravity of

someone acting this way in the street to someone doing so in a shul with total

disregard to the sanctity of the location. Such behavior is not only inherently

detestable but it leads to far worse ills. Many times the animosity engendered

by such behavior leads to fighting, cursing and even malicious informing to

government officials causing great harm and Chil lul H ashem (desecration of

H ashems honor). All this is due to the initial breach of talking in shul. Therefore,one who strengthens himself in this respect will strengthen others along with

him bringing much calm and tranquility to the shul environment and will

prom ote concentration by prayer w hich w ill lead to much good. Concentrating

on the meaning of prayer and its laws is a good fi rst step in this direction.

The Detrim ent of Talking in Shul

O ne shouldnt take the issue of speaking in shul lightly. The Posk im24 (Experts in Jewish

Law) cite the Semak that warns that idle-talk in shuls cause that they eventually w ill turn

into houses of idol-worship (churches). The Tosefos Yom Tov who lived in the time

of the Crusaders composed a special prayer (M i sheberach ) praising anyone whois careful not speak any idle-talk at the time of prayer, blessing them with all the

blessings of the Torah, wishing them great success in raising their children with health,

and T orah values and f inding their prospective mates etc.

The same Tosefos Yom Tov25 is oftentimes quoted as lamenting the ills of talking in

shul as the blame for the terrible pogroms and killings that were going on in his

generation. M any people have said the same regarding the recent H olocaust of

European Jewry. Unfortunately, it is quite common for people to take offence to such

23 Ibid. k 2

24 Ibid. k 1

25 R Yom Tov Lipm an H aLevi Heller Tosefot Y om T ov Born: Wallerstein, Germany, 1579. Died: Cracow, Poland, 1654.Notes: Talmudist and Halachist. Rabbi of Vienna, Prague, and Cracow. Author ofTosefot Yom Tov, a commentary on the

Mishneh and Maadanei Melech/Royal Morsels, a commentary on the Piskei HaRosh which he considered the binding legal

code. Dedicated great efforts to alleviate the plight of agunot after the Chmielnicki massacres (1648-9). A student of the Maharal

of Prague.


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remarks as they consider them feeble attempts to explain the reason why G-d brought

upon us such a H olocaust. We wil l not attempt to explain the reason for the H olocaust

as it is beyond the purv iew of these lessons. H owever, we will of fer an explanation

given by Rav M att isyahu Solomon shlita of G ateshead - L akewood who put the words

of the Tosefos Yom Tov into proper perspective. H e explained i t as fo llows:

We are well aware of the power of Tefilla. As the wicked Balak already

acknowledged , Klal Yisraels power is with their mouths.When we are faced with danger, we daven. When we are standing at death s

doorstep, we daven. Theres never a time that we cannot daven to Hashem

and be saved. As a matter of fact, the Rambam writes that one who does notdaven at a time of peril, is downright cruel.

When Klal Yisrael is faced with annihilation, there is still hope if one can still

pray. If for some reason even the power of prayer has been taken from us,

then Chas veshalom , G-d forbid, we are doomed.

What the Tosefos Yom Tov expressed with regard to the state of affairs in the

shuls in his day may very well be that it was not the primary cause of their

troubles, but if the people themselves destroyed the sanctity of their

synagogues, then they have for all intent and purpose destroyed their own

power of prayer. Without the power of prayer, what is there for us to hang on

to for dear life if we can no longer communicate directly with our Creator.

This effectively strangled us at a time we needed so much to be close to our

Creator. Let us not repeat our mistake. Let us keep the sanctity of our shuls;let us keep the sanctity of prayer; let us keep an open-line of communication

with our Creator!


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A N A T T A C H M E N T O F T H E S O U L - Q U E S T I O N S

32 3

Questions:

1) What is the reason the chazzan repeats the Shemoneh E srei?

2) What other benefit is there from the Chazoras H ashatz?

3) What minimum requirement must be fulfilled for the Chazoras H ashatz to

be valid?

4) What does saying 3 times Kadosh by Kedusha represent?

5) Why do we recite Shema Y israel by the Kedusha of M ussaf?

6) Where is the preferred place for the chazzan to insert the prayer of A neinu

and where is it recited if he missed it? H ow will i t di f fer?

7) Why does the congregation say M odim D eRabbanan?

8) What particular advice does the sefer Y esode veShoresh H aavodah have for the

chazzan reciting the verses (Pesuk im) of Bir chos Kohanim?

9) What are the 2 meanings of A men?

10) I n order for someone to be motzee another individual with a M itzvah such

as Kiddush, what must be intended?

11) I f one is in the middle of davening Shemoneh E srei when one hears Kaddish,

Kedusha or Borchu, what is the appropriate way to fulfill his obligation

(yotzei)?

12) H ow does the chazzan conclude Chazoras H ashatz?


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Answers:

1) The reason it was instituted was because there were many individuals that wereunlearned who did not know how to daven and needed to fulfill their obligation

through the Shaliach T zibburs Shemoneh E srei.

2) D uring C hazoras H ashatz we add K edusha and pesuk im of Bi rchos K ohanim.

3) A t least 9 individuals should follow along listening and responding A men to the

brochos of Chazoras H ashatz.

4) It represents that H ashem is om nipotent in H eaven and also on Earth. I t also

affirms H ashems true eternal and infinite existence.

5) I t started when the it was decreed that Shema Y israel should not be recited publicly

in shul. They installed guards to assure that the Jews keep the decree. Eventually,

they realized that these guards were gone by M ussaf so the Sages instated recit ing it

there.

6) Between Reei N ah B anyeinu and Refaeinu as a separate bracha. O therwise it is recited

by the bracha of Shema K oleinu but without form ing its own separate bracha.

7) Since it is incumbent on the individual to give personal thanks to H ashem; not

through an agent.

8) H e should say it as a blessing and not just a recital of pesuk im.

9) We aff irm our belief in something that it is true (related to the word E munah faith)

or we pray for H ashem to do something for us in the future because H ashem is

trustworthy to fulfill H is prom ise (K eil M elech neeman).

10) The one who performs the mitzvah should have in mind that he is helping another

individual fulfill his obligation in this mitzvah. The one who needs to fulfill the

mitzvah should have in m ind that he is now fulf illing his obligation in the mitzvah.

11) By quietly listening and fulfilling his obligation though Shomeah Keoneh (listening is

like reciting).

12) H e says the verse Y ihyu leratzon etc. but does not take 3 steps back at this point.

roadmap to prayer lesson 20

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