Roadmap to Prayer Lesson 10

7/30/2019 Roadmap to Prayer Lesson 10

1/20

Rehov Kahanamin 54, Bnei Brac 03.616.6340

164 Village Path, Lakewood NJ 08701 732.370.3344 fax 1.877.Pirchei (732.367.8168)

T H E P I R C H E I SH O SH A N I M R O A D M A P T O P R AY E R PR O JE C T

The Roadmap to Prayer

Lesson 10

Pirchei Shoshanim 2005Th is shiur m ay not be reproduced in any form wit hout perm ission of the copyright holder


2/20

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 1 0

13 9

Chatzi Kaddish at the conclusion of

Pesukei DeZimra

Kaddish is considered an extremely elevated Prayer as discussed in a previous lesson 1.

I t exalts G -d above all pr aise and blessing and asks for G -d to reveal H is D ivine

Presence to all m ankind. I t speaks of praise in a way that H eavenly angels could only

wish they had permission to express themselves. Thus, it should be recited earnestlyand fervently with the full participation of the congregation. When Kaddish is recited

properly, it is a prayer that has the power to spiritually uplift; whether it is a Kaddish

that we recite after completing a segment of prayer or a Kaddish recited in honor of a

deceased relative.

Kaddish

Devarim Shebikdush a Words of Sanct ific ati on

When a D avar shebik dusha (Words of Sanctification), are recited, they must be donein the presence of a M inyan of 10 adult males. This is derived from a verse in Parshas

E mor2 where it states, V enik dashti besoch Bnei Y israel (A nd I will be sanct if ied amongst

the Jewish people). The Gemora3 teaches us that this refers to a group of at least 10

adult Jewish males. This appl ies to the recitation of K addish, K edusha and Borchu.

Whenever these words of sanctification are recited, they must be recited only in the

presence of a M inyan4.

Rav Samson Raphael H irsch ztl explains that Kaddish speaks of a time in the future

when all of mankind will see the glory and majesty of G-d and they will recognize the

1 Lesson 6

2 V ayikra 22:32

3 Sanhedrin D af 2a

4 K rias H atorah is also only recited with a M inyan as well as many other recitation s. H owever the requirement f or aM inyan in that case is for a diff erent reason. See Biur H alacha Simon 128.

Lesson

10

TT hh ee RR oo aa dd mm aa pp

ttoo

PP

rraa

yy

eerr


3/20



14 0

Almighty as the One and Only power. This is a sanctification that must be done

together with a M inyan, since a M inyan represents a microcosm of the Jewish nation.

In order to speak of such lofty ideals and concepts which transcend the ability of

individuals, it must be done with a representation of the nation a M inyan. After the

chazzan recites Chatzi Kaddish he proceeds to Borchu which is a call to action to

presently proclaim our belief in th is ideal that G -d is the One and O nly. The chazzansays Borchu es H ashem hamevorach (L et us bless G-d W ho is blessed), af f irm ing H ashem

as being in tr insically blessed. Such a proclamation needs to com e for th from a group

that can represent the nation as a whole. We proclaim our belief in this today even

while the sovereignty of G-d is not so obvious to all.

Rav H irsch adds although Shemoneh E srei prayers may be recited without a M inyan

present, it is stil l better when it is recited together with a M inyan. This is also why the

words of our prayers are generally in the plural, since the prayer of a M inyan or

congregation is always more significant.

II nn tt ii mm aa tt ii oo nn

A congregation or M inyan is referred to as a tzibbur. Rav Shimon Schwab

mentions that th is hints to 3 elements that compose a tzibbur.

- Tzaddikim, righteous individuals,

- Beinunim, average indiv iduals and

- Reshaim those who used to be wicked and have now m ended their ways.

The acronym for this group of individuals collectively is (tzibbur) .

The Parameters of a MinyanA lthough a M inyan consists of ten adult Jewish males, sometimes not all 10 need to be

present For example; there are certain cases where part of the M inyan walked out and

a majority of the M inyan is stil l present , we consider it is as good as having a M inyan

with regard to reciting words of sanctification (devarim shebik dusha).

LL aa ww ss

The Shulchan A ruch in Simon 55 seif 2 - 3 states that the Mechabersopin ion is that:

I f there were 10 men present when they started reciting Kaddish or Kedusha, even ifsom e lef t in the middle, they may fin ish reciting it if at least 6 m en remain.

I t is nevertheless forb idden for someone to leave in the middle of K addish, Kedusha

or Borchu.

If someone already heard the Kaddeishim, he may leave if there are 10 men still

present without him. However, in the middle of K edusha he may not leave even if

he already said Kedusha.


4/20



14 1

I f Y ishtabach was recited with a M inyan and then some left, Chatzi Kaddish is not

recited.

I f Kaddish was recited after Y ishtabach with a M inyan present and then some left

before Borchu, according to the M echaber Borchu cannot be recited. According to

the custom of A shk enazim, some Posk im (H alachic authorit ies) allow Borchu; others

do not.

If there was a M inyan present for the reading of the Shema (Krias Shema) and its

brochos but not for Shemoneh E srei, Chazoras hashatz (Chazzans repetition of

Shemoneh E srei) cannot be recited.

I f a M inyan was present for the beginning of Chazoras haShatz but not present for

Kedusha, it may be recited as long as at least 6 men remain. The rest of the

Chazoras haShatz is also recited.

In the previous example, N esias Kapayim, the actual Priestly Benedictions(D ucahning) is not done. Instead, the chazzan recites the prayer E lok einu veE lok ei

A voseinu

The Mechaber rules:

I f Chazoras haShatz started with a M inyan present and then some left, Kaddish

Tiskabal is not recited afterw ards.

The Rama rules:

K addish T isk abal is recited afterwards.

ByMincha

If just A shrei was recited prior to the Tefilla of M incha with a M inyan and then

some left before C hatzi K addish, the Kaddish is not recited.

By Maariv

I f a M inyan was present for Borchu and then some left, the Chatzi Kaddish beforeShemoneh E srei is recited.

If they started Shemoneh E srei with a M inyan and then some left, then Kaddish

Tiskabal is not recited.


5/20



14 2

LL aa ww ss :: -- AA DD ii ss cc uu ss ss ii oo nn

From our previous examples we can extrapolate that its not always necessary to

actually have ten people responding A men to Kaddish. It would be sufficient even if

only six of the ten answer A men.

Som eone who is asleep can still be counted as part of the M inyan although he cannotrespond A men. H owever, this H alacha raises a diff iculty with the opinion of the Rosh

that requires there to be a minimum of nine people listening and following along with

the shatz5. The sefer (book) Tehilla LeDovid is bothered with this very question. H e

says that once the M inyan begins with nine people listening and responding, even after

some people leave, its considered as if we still have the required nine people listening

and responding. We might add that the M ishna Berura6 states that if there was a M inyan

at the beginning by Kaddish and Borchu, it counts as if there still is a full M inyan present

for the requirement of being motzee7 someone with Birchos Krias Shema.

The question is, how many people do we allow to be sleeping until we finallydisqualify the M inyan?

The Magen Avraham8 quotes from the Maharalnach9 that it is acceptable to have

three or four individuals who are in middle of Shemoneh E srei or even sleeping to be

counted in a M inyan for the purpose of reciting D evarim Shebik dusha.

The Magen Avraham him self doesnt agree. H e only allows one such individual to

be counted for the M inyan. H e maintains that having som eone asleep is no better than

including a minor to the M inyan, which the Gemora10 also limits to one minor11.

5 Acronym for shaliach tz ibbur leader of the prayers of the congregation

6 Simon 55 s k 17

7 Fulfill someones obligation

8 Simon 55: 8

9 MAH ARALBACH (Maharalnach) - Rabbi L evi ben Chabib (Ch aviv), also know n as M aharalbach, was born in Semora,

Spain, ca. 1483. In 1492 he immigrated to Portugal, where he and his father (R. Jacob, author of Ein Yaakov, a work on theAggadah in the Talmud) were apparently baptized by force. Later he escaped with his father and settled in Salonika, where he waseducated and later served in t he rabbinate. He moved to Israel and became the chief rabbi of Jerusalem. H e vigorously opposedM ahari Berab's attempt to reestablish th e Sanhedrin, arguing, inter alia, that o nly Jerusalem could serve as the spirit ual center ofwor ld Jewry. Berab's attemp t f ailed, largely due to M aharalbach's oppositio n. M aharalbach was an impo rtant h alachic author ity. H e

died in 1545.

10 Berachos daf 47b

11 Other opinions do not allow even one minor to be included to make a M inyan since he is not considered oldenough to bring about the necessary D ivine Presence when a M inyan gathers.


6/20



14 3

As mentioned before, the verse (pasuk ) of V enik dashti besoch bnei Y israel (and My

N ame wil l be sanctif ied amongst the Bnei Y israel) is the source for reciting D evarim

Shebik dusha only in the presence of a M inyan. The Rosh in the seventh perek12 of

Berachos elaborates on reason for this H alacha. H e quotes from Rav Hai Gaon who

rules that a minor (Kattan) can be counted as the tenth man for a M inyan. The Rosh

explains that this opinion is based on the verse (pasuk ) of V enik dashti. The reason for aM inyan is to create an appropriate setting where the Shechina (D ivine presence) can

dwell. Therefore if we have ten people present, even if one is a minor (Kattan), he can

be counted for the M inyan since he also has K edushas Y israel (the sanctity of a Jew),

which brings about hashroas haShechina (a proper setting for the D ivine Presence).

Also an E ved (non-Jewish slave13) can be included f or this reason because hes a ben

bris (member of the covenant) and is obligated in the commandments (mitzvos). We

dont allow for more than one of these types to be included since its inappropriate to

have a more noticeable presence of such individuals14. The advantage of having nine

people is that nine people give the impression of a M inyan of ten.

The Shulchan Aruch Harav15 brings the above and explanation, allowing one E ved

(slave), Isha (woman) or a Kattan (minor) who is at least six years old to be part of

M inyan. He brings another opinion that doesnt allow it. H e concludes that if

there is a M inyan that relies on including one minor, one does not have to protest this

practice. Still, only the necessary Borchu, Kaddish or K edusha should be said. H owever,

the Kedusha of A leinu is not required and should not be recited in such a M inyan.

T he Shulchan Aruch H arav16 pask ens that even if there are up to four individuals

who are praying (davening) ahead of the rest of the M inyan, that are unable to respond

to the words of sanctification (D evarim shebik dusha) that are being recited, the M inyan

is still f unctional for the purpose of reciting K addish, Kedusha or Borchu.

On the other hand, only one sleeping individual may be counted into the M inyan. This

is because it doesnt manifest the honor of H ashem (k evod shomayim) to have so many

sleeping individuals count toward a M inyan. Other opinions contend that even one

12 Simon 20

13 This Law applied in Biblical and Talmudic times when slaves were purchased from other nations or were capturedin the course of a war. The slave would be converted to practice as a Jew with the exception of time-bound mitzvos

similar to a Jewish woman. This slave would enjoy many benefits a slave as outlined in the Torah and the Talmud.For more details see Rambam L aws of A vadim (Slaves) Chapter 9:12, 13.

14 Perhaps its because these people do not really have an obligation to daven with a M inyan, giving the impressionthat those who are indeed obligated are lax to wards their own obligation and dont b other getting together to forma M inyan.

15 Simon 55: 5

16 Simon 55: 7, 8


7/20



14 4

sleeping individual is not counted towards the M inyan at all. Therefore, one should try

to wake up that individual.

The Biur H alacha17 adds that if someone is praying (davening) in a synagogue (shul)

where someone whos part of the M inyan is asleep and cannot be aroused; he may

pray (daven) there without hesitation and recite the Shemoneh E srei out loud18 but only

until after K edusha19 . This way there is no issue of reciting unnecessary blessings

(brochos) since Chazoras haShatz is not said. Only one Shemoneh E srei is recited except

that it starts out loud and with K edusha.

The Magen Avraham previously quoted the Maharalnach20 who allows up to four

such individuals to be counted in the M inyan, but he personally disagrees with his

opinion.

Upon examining the language of the Mechaber21 there are several indications that he

also disagrees with the M aharalnach. Firstly, the Mechaber presents the case in a

situation where only one individual is ahead praying (davening) Shemoneh E srei.Secondly, the Mechaber teams up this H alacha with the H alacha of someone whos

sleeping that may be counted into the M inyan. Just as the case of someone sleeping, it

works only for one such individual, so too the case of someone whos ahead in

davening, only on e individual may be included22.

The Magen Avraham makes another point, that although the opinion of the Roshis that for repeating the Shemoneh E srei (Chazoras hashatz) we need nine listeners; theprevalent custom is that six out of ten are sufficient even for the repetition ofShemoneh E srei (chazoras hashatz).

Laws of Responding to Kaddish

Orach Chaim Simon 56

1. 1) One should conc entrat e (1) w hen responding to Kaddish

17 D h oh shehu yoshon in seif 3

18 This is a custom that is commonly im plemented for tefilas M incha in many yeshivos but for other considerations.

19 I .e. until the end of the brocha of H ok eil hak adosh

20 Simon 15

21 A ccording to the Magein A vraham in 55: 8 and the Beer H etev

22 See Magen A vraham k 8


8/20



14 5

Rama: 2) O ne should not interrupt between the words Y ehei Shemei R abba and M evorach(H agahos A shri in t he name of Ohr Z eruah wr ites that according to the first interpretati on oneshould not i nterrupt between Y ehei Shemei and R abba and according to the R i, between R abba andM evorach)answ ering in a 3) loud voice and making an effort t o listen to Kaddi sh

Rama: (2) 4) O ne should be standing when responding to K addish and al l devarim shebik dusha

(words of sanctifi cation). Someone coming to shul and hears the congregation responding to Kaddish,5) responds with them even though he didnt hear the shali ach tzibbur saying Y isgadal T he leader

of the congregation (shaliach tzi bbur) himself should al so respond Y ehei Shemei 6) R abba. W hen he

starts saying Y isgadal the T zi bbur should say the pasuk 7) V eatta Y igdal nah Koach Z echor

R achamecha

When to Say Veatta Yigdal Nah

The Magen Avraham23 says that once the chazzan starts reciting Kaddish; one must

stop davening and focus on the words of Kaddish. Thus, it is inappropriate even to

recite the verse (pasuk ) of V eatta Y igdal N ah after the chazzan has begun. Therefore, it

must be that the Rama means that we say it right before the chazzan begins reciting

the Kaddish.

The Ari Zt l doesnt agree to the recitation of this pasuk at all. Therefore, since there

is a disagreement regarding this H alacha, in a part of davening where it is prohibited to

interrupt, it is advisable not to say these verses (pesuk im 24 ). But, if it doesnt matter

whether he interrupts, for example, by Kaddish after A leinu, one should be careful to

recite these verses (Pesuk im) immediately before the chazzan starts saying Kaddish.

The Maharshal in his Responsa25 says to recite it between Y ishtabach and Yotzeir Ohrbecause he doesnt consider it an interruption (hefsek ) unless it is just idle talk.H owever, he not es that by M aariv (the evening service), he may not interruptbetween the brocha of G oal Y israel and Shemoneh E srei26 . Therefore, he shouldnt saythese verses (Pesuk im) because it is an interruption between geulah and Shemoneh E srei(tefilla).

2. When the shaliach tzibbur says Yisborach all th e congregants respond Amen

and also when he says bereech27 hu (3) 8) and also when he says veimru Am en

23 S k 6

24 M agen Avraham Sk 7 in the name of the Bach and Shela hakadosh

25 Simon 64 on bottom of page 46

26 The Mishna Berura in sk 11 paskens like the Maharshal with regard to in terrupting by M aariv .

See Simon 236: 2.

27 Pronounced soft ly as in the word Chaim


9/20



14 6

Rama: T he custom is not to respond A men after Y isborach and not after bereech hu. H e shouldnt

interrupt between bereech hu and leeyla mi k ol bir chosso

The First Amen of Kaddish

The Rambam28 states that after the opening words of Kaddish Y isgadal veY isk adashShemei Rabba (M ay H is great N ame grow exalted and sanctif ied), the congregation

responds A men. The Beis Yosef also mentions this, and it is the prevalent custom

amongst all Jews from varying backgrounds. It is therefore quite remarkable that the

Mechaber doesnt mention it here in the Shulchan Aruch29.

The Different Responses to Kaddish

There are varying customs (minhagim) customs in the way people respond to Kaddish.

The Mechaber says that when the chazzan says bereech huthe response is A men. The

Rama says that the custom (amongst A shk enazim) is not to say A men. They also

disagree whether to answer A men when the chazzan starts with Y isborachjust after Y ehei

Shemei Rabba. The Rama30 rules that the Chazzan should say bereech hu leeyla mik ol

birchoso without interruption. It is unclear if the Rama holds that we should

respond with anything when the Chazzan says Shemei deKudsha, which precedes the

words bereech hu leeyla mik ol birchoso .

The Taz31 mentions that it has become the custom to prod the chazzan to continue

bereech hu with leeyla mik ol birchoso by responding bereech hu leeyla (H e should be

blessed above). H owever, he very much dislikes th is because it sounds as if he means

to say that H ashem is on ly blessed above (in H eaven) but not down here on E arth.

The Magen Avraham32 mentions that this is the reason why the tzibbur says bereech

hu leeyla. But it is a mistake for the Chazzan to pause between leeyla and mikol

birchoso.

Apparently, the Magen Avraham argues on the Taz that it is appropriate for the

Tzibbur to respond bereech hu leeyla,just the chazzan shouldn t. H owever, this cant be,

28 The Order of the Tefilos, Kaddish.

29 M ishna Berura sk 12

30 A lso mentioned in the D archei Moshe in the N ame of the Ohr Z arua

31 S k 3, M ishna Berura sk 13

32 S k 8


10/20



14 7

since there is no reason to differentiate between the chazzan and the tzibbur. In fact,

the Machatzis H ashekel explains that the M agen A vraham agrees with the Taz. He

therefore explains that the tzibbur responds bereech hu leeyla out loud to prod the

chazzan along, and then they cont inue to say the rest quietly without pausing between

leeylaand mik ol bir choso.

The Shaarei Teshuva33 writes that the Ari Ztl holds that if the congregants who

say the twenty-eight words by Y ehei Shemei R abba finish until daamiron beolma before

the Shaliach T zibbur reaches bereech hu, they should respond A men to bereech hu.

From this we see that the Chazzan should say Shemei deKudsha together with bereech

hu. This is also the opinion of the Gra34.

It is common nowadays to just respond bereech hu alone after the chazzan says the

same.

Someone Who Didnt Hear the Chazzan35

If someone enters a shul while the Congregation (tzibbur) has already responded to

A mei Y ehei Shemei R abba and are up to the word mevorach he may still respond along

with them. H owever, he may only start from the words Y ehei Shemei R abba but not

A men. This is due to the fact that the A men is in response to the first part of Kaddish,

which he did not hear. H owever, Y ehei Shemei R abba, wh ich is a prayer ( tefilla) by itself ,

may be said as long as the congregation (tzibbur) is stil l in the middle of their response.

If one hears the congregation (tzibbur) responding to Kedusha even if he did not hear

the Chazzan, he may respond as well.

If one arrived when the congregation ( tzibbur) just began their response of A men Y ehei

Shemei Rabba, he may even respond A men since he is saying it along with everyone else,

if he is able to collect his thoughts fast enough to concentrate that the A men is in

response to the beginning of the Kaddish. This law (H alacha) is brought in Simon

124:11.

The Levushei Serad discusses this law (H alacha) in that chapter (Simon). H e explains,

that this is only when one knows to which blessing (brocha) he is answering A men. H e

compares it to the situation in the synagogue (shul) in Alexandria, Egypt, where there

was someone standing up front waving a flag to indicate when the chazzan finished ablessing (Brocha). The tzibbur (congregation) knew which blessing (brocha) it was by

33 S k 6

34 M ishna Berura sk 14

35 Based on the M ishna Berura sk 9


11/20



14 8

fo llowing along. However, when coming into shul while people are responding A men

Y ehei Shemei R abba, although one can figure out what was said because they are saying

Y ehei Shemei R abba, nevertheless, it may sti ll be an A men Y esoma (an orphaned A men)

since at the time he answers A men with the rest of the Tzibbur congregants Tzibbur he

does not yet know for what i t is being said. N evertheless, perhaps it is good enough

as long as the majority is still busy responding A men.

3. Those w ho answer up until uleolmei olmaya alone are mistak en as it is

forbidden to interrupt betw een 9) olmayo and Yisborach.

The Proper Way to respond Yehei Shmei Rabba

There are different customs regarding how far to respond when responding A mein

yehei shmei rabba.

The Mechaber says that he should connect the word Y isborach with thewords leolam uleolmei olmaya.

The Mishna Berura explains that the Mechaber says this because he holds

that one should say all twenty-eight words until veimru A men at the end of

Y isborach, which is what, is implied by his commentary, Beis Yosef.

The Magen Avraham says to say it until and including the word Y isborach

(i.e. H e should respond A mei Y ehei until and including the word Y isborach).

T he Gra argues that one should only respond until olmaya and not including

Y isborach, since that start a new stanza of praise. The Mishna Berura36

comments that according to the Gra it would be considered appropriate to

respond A men Y ehei Shemei R abba with Y isborach if he takes a breath between

olmaia and Y isborach37 .

Since there are many minhagim regarding this, one should be careful not to say

Y isborach if he hears Kaddish while hes holding at a place in davening where he may

not interrupt.

4. When the chazzan says Yisgadal he bow s, also by yehei shemei rabba and

also by bereech hu and by Amen.

36 S k 15

37 A pparently, if one does this, one should say Y isborach until daamiron beolma, and not just the word Y isborach


12/20



14 9

Places to Bow When Saying Kaddish

The Mechaber mentions four places to bow during Kaddish. T he Beis Yosef brings

a more precise list from the Kolbo. There are five places he mentions to bow. They

are:

Y isgadal veyisk adash

Y ehei Shemei Rabba

Y isborach

Bereech hu

A men (after daamiron beolma)

The Beis Yosef clarifies that the language used by the Rabbinical Authorities (posk im)

for bowing, Korea, literally means kneeling or bending the knees. However, here itonly means to bow .

5. After finishing recit ing Kaddish, he takes three steps backw ards and after

that says Osseh shalom

One More Place to Bow

While taking three steps back from Shemoneh E srei, the Tur mentions that its

permitted to bow when saying O sseh Shalom The Beis Yosef quotes that theTerumas Hadeshen38 proves that one should first take three steps backwards and

only then start saying Osseh shalom.

The Bach brings from the Gemor a in Shabbos39:

Resh L ak ish says whoever answers A men with all his might bechol

k ocho will merit entrance through the gates of Gan Eden. As the

pasuk in Y eshaya40 states Pischu sheorim veyavo goye tzaddik shomer

emunim (Open the gates so the righteous nation, keeper of the faith,

may enter). D ont read it emunim, rather Amen. A men is an

38 Simo n 13 Terum as H aDeshen R Yisrael Ben Petachiah Isserlein Bo rn:Regensburg, Germany, 1390. Died: Weiner-Neustadt, Austria, 1460. Notes: Also known as the MaHarai. Student of theMaharil. Forced to flee to Italy and then Austria, he

became Rav and Av Bet Din of Neustadt after 1445. Author of Terumas HaDeshen/The Fat Offering, halachic responsa and

rulings based on the works of French and German scholars as well as some Spanish scholars (Rif and Rambam mostly). This

sefer includes 354 responsa which is the gematria of deshe. His rulings tended to be stringent.

39 D af 119b

40 26: 2


13/20



15 0

acronym for (A) Keil41 Melech Neman (Amen). Hashem is a

trustworthy King. T osefos42 says that he should have this in mind

when saying A men.

Similarity t o Shemoneh Esrei

The Biur HaGra notes that the H alacha mentioned here about taking three stepsback after saying Kaddish is like the Halacha of the three steps after Shemoneh E srei

mentioned in Simon 123. Apparently those Laws (halachos) apply to Kaddish as well.

Walk ing in Front of Someone Saying Kaddish

The Shaari Teshuva43 rules that just like one may not walk in front of someone

praying (davening) Shemoneh E srei, so too, one may not walk in front of someone saying

Kaddish. The K af H achaim44 and Bi rchei Y osef45 also rule like that. This applies until the

end of the main portion of Kaddish that ends at daamiron beolma. Rav Chaim

Kanievsky 46 shilita adds that according to this reasoning, one may also not sit in the

vicinity of someone saying Kaddish just like by Shemoneh E srei. H e notes that theM ishna Berura never mentions this H alacha of not walking in front of someone

saying Kaddish. Rav Shlomo Zalman Auerbach47 ztl rules that one shouldnt walk

in front of someone saying Kaddish.

41 The letter K is used instead of the letter A to avoid uttering Hashems Name in vain

42 Shabbos 119b h Omar RebbeChanina

43 56: 1 R Chaim M ordechai M argoliot Born:1700s. Died: Poland, 1818. Notes: Author ofShaarei T eshuva a commentaryon the Shulchan Aruch. Shaarei Teshuvah (Gates of Repentance/ Responsa), provides a digest of responsa as a supplement tothe Shulchan Aruch Orach Chaim, including the responsa composed after the publication of the Shulchan Aruch.

44 K af H aChaim R Yaakov Chaim Sofer - Born : Baghdad, 1870, Died: Jerusalem, Israel, 1939 Notes: Initially of Bagdad, hemoved to Israel by the turn of the century to study in the Beth El Yeshiva for Kabbalah studies. Author of Kaf HaChaim, a

multi-volume commentary on Shulchan Aruch Orach Chaim and parts of Yoreh Deah.

45 Chida R Chaim Yosef D avid A zulai - Born: Jerusalem, Israel, 1724. Died: Livorno, Italy, 1806. Notes: Torahcommentator, Kabbalist, emissary for religious institutions in Israel. Some refer to him as the Sephardic equivalent to

the Vilna Gaon. Direct descendent of R Avraham ben Mordechai Azulai. Author ofBirchas Yosef, Glosses on the

Shulchan Aruch. Author ofDevash LFee, Zavrei Shalal, Nahal Kedumim and other homiletical interpretations of

Tanach. Author of Yosef Ometz, a collection of responsa. Author of Shem HaGedolim, a biography of over a

thousand scholars and two thousand books. He is considered the father of modern Hebrew bibliography .

46 R Chaim K anievsky - Leading Torah Sage, author of m any Seforim including Shoneh H alacha which is acomprehensive guide to Jewish Law in the area of Orach Chaim. Son of the Steipler Gaon and resident of BneiBrac. Reviews and makes a Siyum yearly on Shas. H is advice and guidance is sought by people f rom around theworld from all walks of life.

47 Sefer H alachos Shlom o 6:14 by Shemoneh E srei


14/20



15 1

Rulings of the Yalkut Yosef4 8 regarding Kaddish

Standing Up for Kaddish

The Law (H alacha) follows the opinion of the Ari49 ztl that one need

not stand up for Kaddish. H owever if one is standing at the start of

Kaddish he should remain standing at least until after he says A men Y eheiShemei Rabba. This is the custom of Sephardim and Edut H amizrach

and is the same with regards to Borchu. H owever when praying

(davening) in an A shk enazic congregation (M inyan), where the custom is

to stand for Borchu and Kaddish, one should follow the custom (minhag)

to stand.

Taking Three Steps Back

O ne must take three steps backwards at the end of each Kaddish that

ends with O sseh shalom. Th is is done before one recites the words O sseh

shalom. Then, after completing O sseh shalom, one takes three steps

forward. This is done the same way as when reciting O sseh shalom at

the end of Shemone E srei.

Interrupt ing Amein Yehei Shemei Rabba

A ccording to the custom (minhag) to say the twenty-eight words from

A men Y ehei Shemei r abba until daamiron beolma, one shouldnt interrupt

it by answering to the chazzans bereech hu since the response is not

legally (H alachically) required, as it is on ly a custom . H owever, when

hearing the chazzan saying daamiron beolma veimru A men, one is

required to respond A men according to the Law (H alacha). Therefore,

he should answer A men even when he is in the middle of the twenty-

eight words, since to recite those twenty-eight words is only a

custom. Additionally, one must respond to the final A men of K addish

since the closing is always considered to be most significant as the

dictum goes, everything follows the conclusion (H ak ole holeich achar

hachittum). It is therefore considered as if he said the entire Kaddish

himself, which means it is as valuable as saying A men Y ehei Shemei

Rabba as well, which is reason to allow him to respond to this A men

even in the middle of the twenty-eight words.

48 H ilchos K addish and K edusha 11-13

49 Ari Ztl - R Yitzchak Ben Shlomo Luria Ashkenazi Born:Jerusalem, Israel, 1534. Died: Safed, Israel, 1572. Notes:Also known and Ari HaKodesh/Holy Lion. Great Talmudist and Kabbalist. Disciple of R Betzalel Ashkenazi. One of

the fathers of the Kabbalistic movement. Renown for his saintly character and ascetic way of life.


15/20



15 2

A Thought on Osseh Shalom Bimerom av

The Tur explains that O sseh shalom bimeromav (H e Who makes peace in H eaven),

refers to the angels (malachim) G avriel (the one whos put in charge of water) and

M ichoel (the one put in charge of fire). Although they are two extreme opposites, they

still can co-exist. So too we ask H ashem to bring peace amongst our ranks. The

Prisha50 quotes a Y erushalmi 51 (Jerusalem Talmud) that there is a certain malach (angel)that is half fire and half snow (water). This perhaps connotes another dimension of

peace (shalom). N ot only does one co-exist w ith the other, but also they join together

with their unique qualities to complement each other. Just as there is a need to have

both fire and water, whether used separately or together, they are both indispensable.

We use fire for heating and water for drinking. We use fire and water together for

cooking. Similarly there should be peace (shalom) amongst us as well. We need to

utilize our unique qualities and combine forces together to create new possibilities

and reach greater heights in our A vodas (service) H ashem. When diversity is harnessed

by a unified focus on A vodas H ashem, it will lead us to the road of true perfection.

We conclude the Shemoneh E srei with the same ending of Osseh shalom We then adda Tefilla (prayer) that H ashem should speedily rebuild the Beis H amik dash speedily inour days, A men. This will help us achieve our ultim ate goal of shleimus (perfection).

50

S k 15, a comm entary on the bottom of the page of the Tur

51 Rosh H ashana 2: 4


16/20



15 3

10 people were presentfor and then up to 4 peopl

left

Chazoras haShatzRecite Chatzi Kaddish, U vah

letziyone and then KaddishTiskabal

Chazoras haShatzN o Kr ias H atorah

Nesias kapayimF ini sh N esias k apayim

Krias HatorahF inish K rias H atorah

Borchu by MaarivRecite Chatzi K addish before

Shemoneh E srei

Quiet Shemoneh Esreiby Maariv

Recit e K addish T isk abal afterShemone E srei

Quiet Shemoneh Esrei

by Maariv on MotzeiShabbos

Recite Chatzi Kaddish and

Kaddish T isk abal after V eattaKadosh

10 people were presentfor and then up to 4

people left

Yishtabach N o Chatzi K addish

Ashrei by Mincha N o Chatzi K addish

Chatzi Kaddish beforeBorchu (Shacharis or

Maariv)Some hold can say Borchu

Kaddish and BorchuConsidered lik e M inyan

present to be motzee someonewith Bi rchos Krias Shema

By quiet ShemonehEsrei

N o Chazoras hashatz

Chazoras haShatz

(10 were present atbeginning of Chazoras

hashatz)Finish Chazoras hashatz

butno N esias k apayim

Chazzan should only recitespesuk im of B ir chos

Kohanim

Laws o f Devar im Shebikdusha t hat Re u ir e a Min an o f 10 men


17/20



15 4

52 See Beer Hetev k 9. Ar uch H ashulchan 55:13 dif ferentiates

between sleeping where no more than 1 is allowed and having

started Shemoneh E srei where up to 4 are allowed.

53 Recite shemone esrey out loud (=H och in Yiddish) with Kedusha until

H okeil H akadosh so there are no wasted brochos since there is no

Chazoras hashatz

and thenIf 10 people were

present by

1 person fell asleep, or,1 person started Shemone

E srei and cannot answer witheveryone

2 4 people were asleep52

2 4 people startedShemoneh E srei and cannot

answer with everyone

E ven i f only 1 person fell asleep(a stricter opinion)

YishtabachMaharalnach,

Magen Avraham:Say Chatzi Kaddish

Maharalnach:Say Chatzi Kaddish

Magen Avraham:D o not say Chatzi Kaddish

Ashrei byMincha

Maharalnach,

Magen Avraham:Say Chatzi Kaddish

Maharalnach:Say Chatzi Kaddish

Magen Avraham:D o not say Chatzi Kaddish

Chatzi Kaddishbefore Borchu(Shacharis or

Maariv)

Maharalnach,Magen Avraham:

Say Borchu

Maharalnach:Say Borchu

Magen Avraham:D o not say Borchu

Kaddish andBorchu


Can be motzee someone with

Birchos Krias Shema

Maharalnach:Can be motzee someone wit h

Birchos Krias ShemaMagen Avraham:

Cannot be motzee someonewith Bi rchos Krias Shema

By quietShemoneh Esrei

Maharalnach,Magen Avraham:Say Chazoras hashatz

Maharalnach:Say Chazoras hashatzMagen Avraham:D o not say Chazoras

hashatz

ChazorashaShatz


Finish Chazoras hashatz

Maharalnach:Finish Chazoras hashatzMechaber according toMagen Avraham:

D o not F inish Chazoras

hashatz

Shulchan Aruch Harav:Cannot count for M inyan

when asleep according to some opinions(Taz)

Mishna Berura andBiur H alacha add:

T ry to wak e up, or just say H och

K edusha53

Laws o f Devar im Sheb ikdusha t hat Re u ir e a Min an o f 10 men


18/20



15 5

and thenIf 10 people were present

by

1 person fell asleep, or,1 person started ShemoneE srei and

cannot answer with everyone

2 4 peoplewere asleep54

2 4 peoplestarted Shemone E srei and cannot answer wi th everyoneE ven i f only 1 person fell asleep

(a stricter opinion)

Chazoras hashatzMaharalnach,

Magen Avraham:Say K addish

Maharalnach:Say Kaddish

Magen Avraham:D o not say K addish

Shulchan Aruch Harav:Cannot count for M inyan

when asleep according to someopinions (Taz)

Chazoras hashatz


Say Kr ias H atorah

Maharalnach:Say Krias H atorah

Magen Avraham:D o not say Kr ias H atorah

Same as above

Nesias kapayimMaharalnach,

Magen Avraham:F ini sh N esias k apayim

Maharalnach:F ini sh N esias k apayimMagen Avraham:

D o not fini sh N esias kapayim

Same as above and evenaccording to more lenient

opinions better not to

Krias HatorahMaharalnach,

Magen Avraham:F inish Kr ias H atorah

Maharalnach:F inish Kr ias H atorahMagen Avraham:

D o not finish Krias H atorah

Same as above and evenaccording to more lenient

opinions better not to

Borchu by Maariv

Maharalnach,

Magen Avraham:ReciteChatzi Kaddish beforeShemoneE srei

Maharalnach:ReciteChatzi Kaddish beforeShemoneE srei

Magen Avraham:D o not recite Chatzi K addish before

ShemoneE srei when moret han one person is not participating

Shulchan Aruch Harav:

Cannot count for M inyanwhen asleep according to someopinions (Taz)

Quiet Shemone Esreiby Maariv


Recit eK addish T iskabal afterShemoneE srei

Maharalnach:Recit eK addish T iskabal after ShemoneE srei

Magen Avraham:D o not recite K addish T iskabal after ShemoneE srei

Same as above

Quiet Shemone Esrei

by Maariv on MotzeiShabbos

Maharalnach,

Magen Avraham:ReciteChatzi Kaddish and KaddishT iskabal after U vah letziyone

Maharalnach:Recit eC hatzi K addish and K addish T iskabal after U vah letziyone

Magen Avraham:D o not recite Chatz i K addish and Kaddish Ti skabal after U vah

letziyone

Same as above

54 See Beer H etev k 9. Aruch H ashulchan 55:13 dif ferentiates between sleeping where no m ore than 1 is allowed and having startedShemoneh E srei

where up to 4 are allowed.

Laws o f Devar im Sheb ikdusha t hat Re u ir e a Min an o f 10 men


19/20

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 - Q U E S T I O N S

15 6

Questions:

1. What is the prerequisite for a D avar shebik dusha to be permitted to be

recited?

2. Where is this principle derived from ?

3. What does the word Tzibbur hint at?

4. I n general, when would a D avar shebik dusha be recited even without a M inyan

present?

5. H ow many people from the core M inyan may be sleeping according to the

Magen Avraham and to which H alacha does he compare this?

6. According to the Shulchan Aruch Harav what limitation does he give

when relying on a six year old to be count ed into a M inyan?

7. What does the Biur Halacha suggest doing if someone that is needed for

the M inyan fell asleep and cannot be aroused in time for chazoras hashatz?

8. What is the preferred amount of people necessary to listen to chazoras hashatz

according to the Magen Avraham and what is the prevalent custom?

9. I s it appropriate to recite the verse (pasuk ) of V eatta Y igdal N ah after the

chazzan has begun reciting Kaddish? Why?

10. I f someone enters a shul while the tzibbur has already responded to A meinyehei sheme rabba and are up to the word mevorach, what should his response

be?

11. What should someone omit f rom the response of A mein yehei sheme rabba

mevorach when reciting it while one is holding at a place in davening where he

may not m ake other interruptions?

12. What intent should one concentrate on when saying the word A men?


20/20

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 - A N S W E R S

15 7

Answers:

1. O ne is required to have a M inyan of 10 adult Jewish males.

2. I t is derived from the verse in Parshas E mor55 where it states, V enik dashti

besoch Bnei Y israel A nd I wi ll be sanct if ied amongst the Jewish people.

3. It hints to 3 elements that compose a tzibbur.

- Tzaddikim, righteous individuals,

- Beinunim, average indiv iduals and

- Reshaim those who used to be wicked and have now m ended their ways.

4. I f a certain section of Prayer (Tefilla) started with 10, it is considered as if the

M inyan is sti ll present as long as there are at least 6 people left .

5. The Magen Avraham allows on ly one such indiv idual. H e says it is no

diff erent than including a Kattan (minor ) where only the maximum of 1 is

allowed.

6. I f it is necessary to rely on aKattan, one should only recite necessary

Kaddeishim omitting th e one after A leinu.

7. Th e Biur H alacha suggests that the Shaliach T zibbur begin reciting Shemoneh

E srei imm ediately out loud with K edusha. A fter the final bracha of H aKeil

H ak adosh, he continues reciting Shemoneh E srei quietly on h is own.

8. It is preferable to have the Shaliach T zibbur with 9 listeners. In practice, 6 areenough f or reciting the complete chazoras hashatz.

9. Since one should rather focus on the Kaddish itself.

10. A men.

11. The final word, Y isborach.

12. (A)Keil 56 Melech Neman (Amein). Hashem is atrustworthy King.

55 V ayikra 22:32

56 The letter K is used instead of the letter A to avoid uttering Hashems Name in vain

Documents

Roadmap to Prayer Lesson 10