Roadmap to Prayer Lesson 10
-
Upload
krisztian-kelemen -
Category
Documents
-
view
223 -
download
0
Transcript of 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
-
7/30/2019 Roadmap to Prayer Lesson 10
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
-
7/30/2019 Roadmap to Prayer Lesson 10
3/20
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
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.
-
7/30/2019 Roadmap to Prayer Lesson 10
4/20
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
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.
-
7/30/2019 Roadmap to Prayer Lesson 10
5/20
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
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.
-
7/30/2019 Roadmap to Prayer Lesson 10
6/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
7/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
8/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
9/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
10/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
11/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
12/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
13/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
14/20
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
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.
-
7/30/2019 Roadmap to Prayer Lesson 10
15/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
16/20
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
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
-
7/30/2019 Roadmap to Prayer Lesson 10
17/20
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
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
Maharalnach,Magen Avraham:
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
Maharalnach,Magen Avraham:
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
-
7/30/2019 Roadmap to Prayer Lesson 10
18/20
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
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
Maharalnach,Magen Avraham:
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
Maharalnach,Magen Avraham:
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
-
7/30/2019 Roadmap to Prayer Lesson 10
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?
-
7/30/2019 Roadmap to Prayer Lesson 10
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