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7/30/2019 Roadmap to Prayer Lesson 11
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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 RA Y E R PR O JE C T
The Roadmap to Prayer
Lesson 11
Pirchei Shoshanim 2005Th is shiur m ay not be reproduced in any form wit hout perm ission of the copyright holder
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15 8
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The 15 Praises of Yishtabach
Rav Schwab ztl writes that according to the Magen Avraham one should not
interrupt when reciting the fifteen praises of Y ishtabach. Although one does not have
to recite them all in one breath, still it should be said consecutively. The custom of
Chazzanim is to begin reciting the words Brochos vehodaos out loud, which is in the
middle of the fif teen praises. N otw ithstanding, custom (minhag) prevails
Perhaps the custom began from the opinion that counts 13 praises in Y ishtabach, and
does not count the words Brochos vehodaos. Hence, Brochos vehodaos may be recited
separately from the rest of the 13 praises. This continues to be the present-day
custom as well.
After Y ishtabach, the Chazzan recites Chatzi Kaddish and then proceeds to Borchu. Thecongregation responds Baruch H ashem hamevorach leolam vaed. T he Chazzan himselfrecites the same together with everyone else in the congregation.
The Laws of Borchu
The Mechaber1 writes:
The Shaliach Tzibbur says Borc hu es Hashem ham evorach (Let us bless
Hashem Who is blessed) and they respond Baruch Hashem hame vorach
leolam vaed and the Chazzan repeats Baruch Hashem hamevorach
leolam vaed
The Rama adds:
T he custom is for the Chazz an (shatz) t o draw out the recit al of Borchu and t he
congregat ion recites Y isborach veyishtabach etc. 3) while hes drawing it out.
1 O rach Chaim Simon 57
Lesson
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We find a reference for Borchu in the Talmud in the M ishna in Berachos4. T he M ishnastates that they would recite the words Borchu es H ashem or Borchu es H ashem hamevorach
in the Synagogue (Beit H ak nesses). The commentaries say that it was originally recited
in the Beit H ak nesses by K rias H atorah (the Torah Reading).
I n T anna D ebei E liyahu5 it brings a story with E liyahu H anavi (Th e Prophet Eli jah) who
met a person who said to h im that he had already died and t he only way he would be
released from his verdict of G ehennom (Purgatory) was if his son would go to shul and
recite Borchu. There is a similar story with Rebbe Akiva who taught an orphan to pray
and recite the G race af ter M eals (Bi rchas H amazone). Upon bringing this boy to shul
and reciting Borchu, the boys father was released from G ehennom (Purgatory)6.
A pparently, reciting Borchu with a M inyan in shul is similar to the custom of reciting
Kaddish for a deceased parent or relative. In these instances their power was so great
that they imm ediately released their f ather from G ehennom (Purgatory).
The additional word hamevorach was added so that the reader who is calling upon the
congregation to give praise to H ashem G-d, is also himself praising G-d 7 when
saying that G-d is mevorach blessed. Otherwise it m ay seem that he is just calling
others to praise H ashem but he himself is not joining them in this proclamation. Our
custom fo llows the opinion of adding the word hamevorach.
4 7: 3
5 Tanna D ebei E liyahu Z uta Chapter 17
6 O tzar H atefilos Tikkun Tefilla on the prayer of Borchu page 257 citing several sources.
7 Shenos E li yahu
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LL aaww ss 88
I t is customary to bow9 when saying Borchu.
O ne should bow when saying the words Borchu es and he should straighten
up when saying the name of H ashem .
If someone arrives in shul just as they finished saying Borchu but the Chazzan
has not yet started Y otzeir Ohr, the Chazzan may repeat Borchu again for this
individual. (This H alacha is not comm only practiced)
Its best to start Y otzei r Ohr immediately after saying Borchu. Its unclear
though if th is is suff icient reason to skip parts of Pesuk ei D eZimra.
The reason why it is preferable to begin Y otzeir O hr immediately after Borchu is
because Borchu serves as an introduction to Y otzeir O hr. For th is reason, someone whoresponds Borchu is considered as being in the midst of Birchos Krias Shema with
regard to the laws of interruption.
Rav M oshe Shternbuch10 shlita suggests to skip part of Pesuk ei D eZimra in order to
say Borchu and begin Y otzeir O hr immediately.
In order to avoid this issue, Rav Shlomo Z alman A uerbach11 ztl suggests that one
should have in mind not to be mitztareif (joined) with the tzibbur (congregation)12 in
reciting the Birchos Krias Shema. This will discharge him from having to recite the
Birchos K rias Shema at the mom ent.
8 The following H alachos are taken from the Sefer T efil a K H ilchasa 8
9 A ruch H ashulchan 57: 1 notes that the way we bow here is different than the way we bow by shemoneh esrey. In thisinstance, one bows without bending the knees.
10 T eshuvos veH anhogosvolume 1:89
11 H alichos Shlomo perek 6 footnote 20. Seealso M ishna Berur a Simon 54 sk 13, 14.
12 What if there are only ten people with h im? It seems that the halacha should require him to join. H owever, sinceits not critical to the minyan for him to daven along with them, he may not be obligated to skip. V etzarich iyun (itrequires further study)
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Borchu is a more significant praise than the A men said for H akeil haKadosh or
for Shomeah T ef il la. Therefore, if one needs to choose which to respond to,
one should answer Borchu rather than to th e A mens13 .
Places where one may not answer Borchu are when on e is:
Between the brochos fo r Tefillin shel yad and T efil li n shel rosh.
Between G oal Y israel and Shemoneh E srei.
I n the middle of Shemoneh E srei.
In all the above cases, one should listen to the Shali ach T zibbur and have in mind to
be yotzei14 (fulfill their obligation) by listening (Shomeah keoneh listening is
equivalent to reciting).
The Proper Way to Recite Borchu
The Tur mentions the following machlok es (dispute) with regard to the proper way of
reciting Borchu:
The Maharam MRottenberg says its not necessary for the Shaliach
Tzibbur to repeat Baruch H ashem hamevorach leolam vaed, which is the same
refrain as the tzibbur (congregation).
Rav Yehudah Barceloni holds that the Shali ach Tzibbur should repeatBaruch H ashem hamevorach leolam vaed15 .
The Beis Y osef elaborates citing the Y erushalmi in Berachos16:
Shmuel said; I never disassociate myself from the assembly
13 Biur H alacha 109h li k edusha
14 Simon 25:10, 104: 7 and Mishna Berura s k 27
15 This is the Rambams opinion in perek 7:13 of H il chos Tefila
16 Perek 7: 3
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They asked a question: What about someone who says Borchu when being called to
the Torah? I snt he disassociating himself f rom the assemb ly by not responding?
Said Rebbe Avin; Since he says hamevorach (the Blessed) he hasnt disassociated
him self from the assembly
The point of the Y erushalmi is that when the assembly is giving praise to H ashem it is
inappropriate to disassociate oneself from the assembly since it gives the impression
that he is not joining everyone in praising H ashem. Therefo re, he should be careful to
include him self in t he praise. The Y erushalmi contends that since he says hamevorach, it
sufficiently takes care of this concern. The Shali ach Tzibbur calls to the congregation
Borchu es H ashem (Bless G -d) hamevorach (the One Who is blessed). By saying
hamevorach (Who is Blessed) hes also proclaiming that H ashem is praised. Therefore
its not necessary for him to repeat Baruch H ashem hamevorach leolam vaed.
N evertheless, Rav Yehudah Barceloni contends that th is is comparable to one who
leads the bentching (G race af ter meals). Just as he repeats Baruch sheochalnu mishelo
(Blessed is H e whose food we have eaten) by bentching, which is the same refrain the
others said; so too he repeats Baruch H ashem hamevorach leolam vaed, when reciting
Borchu. The Beis Yosef concludes that the Law (H alacha) fo llows the opinion of Rav
Yehudah Barceloni.
A lthough Rav Yehudah Barcelon i brings a good proof for the Chazzan to repeat what
everyone else says, i.e. Baruch H ashem hamevorach leolam vaed, it still contradicts the
Y erushalmi that says its not necessary to repeat what everyone said since by saying
hamevorachhe includes him self in praising H ashem .
Theres a dif ficulty with the opinion of the Maharam M Rottenberg. Why is it that by
bentching one repeats the same response that everyone said?
The Bach, commenting on the opinion of the Maharam MRottenberg explains
that there is a difference between this case and the case of bentching. By bentching the
leader of the mezuman (quorum) is not mentioning any praise of H ashem at all. H es
just stating as a matter of fact the people who ate should bless H ashem for giving
them food. Conversely, by Borchu he already said hamevorach which is a distinct
praise of H ashem.
Still, Rav Yehudah Barceloni disagrees with this, because saying hamevorach
doesnt necessarily mean praise. It can be interpreted just that H ashem is praised by
others, but not that he himself is giving praise to H ashem, in disagreement with the
Y erushalmi.
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Other Opinions
The Levush concludes that the one leading the prayers (Shaliach Tzibbur) should
repeat Baruch H ashem hamevorach leolam vaed quietly.
H e says the same in the previous Simon that the Shaliach T zibbur should say Y eheishemey rabba quietly and then raise his voice by Y isborach.
The Elya Zuta17 explains that we understand that the Shaliach Tzibbur says
hamevorach (Who is blessed) to include himself in pr aising H ashem. However, why
does the congregation need to say the word hamevorach in their refrain of Baruch
H ashem hamevorach leolam vaed? Why not say just Baruch H ashem leolam vaed?
The Elya Zuta gives an interesting answer.
The Gemora in Chullin18 says:
K lal Y israel is considered to be on a greater spiritual level than M alachim
(H eavenly angels) since M alachim are only granted permission to say H ashem s
N ame after three words; K adosh k adosh k adosh Hashem, while K lal Y israel says
it after just two; Shema Y israel Hashem.
The Gemora asks:
What about the verse (pasuk ) of Baruch k evod Hashem mimkomo where the
M alachim mention H ashems N ame just after two words?
The Gemora answers19:
Once H ashems N ame was said after three words, they may then subsequently
say it after just two wor ds.
Similarly, we respond Baruch Hashem hamevorach leolam vaed, saying H ashems Name
after just one word, since the Chazzan already said it previously after two words,
Borchu es Hashem hamevorach. This answers why we repeat the word hamevorach, which
in th is context m eans Who was already blessed - i.e. since the Shali ach Tzibbur
17 Commentary to the sefer Elya Rabba
18 D af 91b five lines from bot tom
19 Second answer at top o f daf 92a, veeeboiss eima
The Levush
Elya Zuta
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blessed H ashems N ame after just two words, we can now already bless H ashem after
just on e word. T hats why the congregation inserts the word hamevorach .
Responding to Borchu WhenOne Didnt Hear the Chazzan
I f there is someone who didnt hear the Chazzan saying Borchu and he only heard the
tzibburs (congregation) refrain, the Magen Avraham20 suggests not responding
Baruch H ashem etc. rather he should just answer A men. T he Shulchan Aruch Horav21
brings from other Posk im that even if he didnt hear the Chazzan he can still respond
with everyone else since he is responding w ith the minyan. The reason is because one
doesnt have to hear the Chazzan himself as we see from the case of the large Beis
H ak nesses in Alexandria, Egypt, where there was someone waving a flag to signal to
people to answer A men. If he only heard the Chazzans response of Baruch H ashemhamevorach etc. then everyoneagrees that he should only respond A men22 .
The M ishna Berura23 brings from the Shaarei E phraim that its a mistake for the
Chazzan to say A men after the congregations (tzibburs) response since he himself will
momentarily recite Baruch H ashem hamevorach. H e also br ings from many Posk im
(authorit ies on Jewish L aw) who say that its unnecessary f or the congregation
(tz ibbur) to respond A men to the Chazzan (shatz) since they already said Baruch H ashem
hamevorach. Since A men just confirms the praise that was said, it totally unnecessary
where the Chazzan actually says the praise himself . However, it s perm issible to
answer A men anyway and its not considered a hefsek (interruption).
The Levushei Serad also notes that there is a difference if one just hears an
individual or if he hears a congregation (tzibbur) saying it. I n the latter case it would be
f ine to respon d. H e therefore has a dif f iculty why the Magen A vrahams rules in th is
Simon that he may not respond.
20 Ski 1
21 57: 2
22 M ishna Berura sk 2
23 S k 4
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The Y erushalmi is bothered why by a Zimun, when a group of adult males ranging in
numbers between 3 to 10 or more, washed, sat down and ate a meal of bread together, the
leader of the Zimun24 says nevareich (let us bentch25), which means that we should
bless H ashem together, including himself, while by Borchu he is strictly calling to the
others to bless H ashem, in a manner of speech that excludes himself?
The Y erushalmi answers that by saying Borchu es H ashem hamevorach, the word
hamevorach means - H ashem Who is blessed. Thereby, he has included himself in
praising H ashem.
The Di f ference bet w een Borchu and Zimun
The Magen Gibborim asks:
Why, according to the Maharam MRottenberg, doesnt the Chazzan repeat
Baruch H ashem hamevorach (Blessed is H ashem Who is blessed), while by a
Zimun, the leader of the Zimun repeats the phrase Baruch sheochalnu mishelo
(Blessed is He from Whose food we have eaten)?
The Pri Chadash answers that in fact by Zimun also it is not repeated
according to this opinion.
H owever, this answer is diff icult to comprehend since the Tur in his Shulchan A ruch
brings the opinion of the Maharam MRottenberg and yet by Zimun he only
mentions the opinion that the leader of the Zimun repeats Baruch sheochalnu mishelo
The Magen Gibborim suggests two possible answers why Zimun is different.
1. Either because the expression of the leader by Zimun is nevareich (let us
bless), which would make it quite conspicuous that if he doesnt repeat the
blessing; hes obviously not including himself in the Zimun. But when he says
Borchu, hes just asking others to bless H ashem; therefore its not necessary to
repeat the blessing.
2. Another possible answer is according to the explanation brought by the
Raavan9 in the name of Rebbe Chizkiyahu26 that when saying Borchu its
24 I.e. The one who leads the group in bentching
25 G race after M eals
26 A Rishon
The Birchei Yosef
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Y isborach,
V e yishtabach,
V e yispaar V eyisromam
the same as when saying it by when someone is called up to make a blessing
when the Torah is being read in the Synagogue (krias haTorah). H e asks why
we cant begin K rias H atorah just by saying the Birchas H atorah without Borchu.
H is answer is that since K rias H atorah is an obligation of the tzibbur
(congregation) and not just the person who is called to the Torah, he says
Borchu to call to their attention that the K rias H atorah is also for them to be
yotzei by listening to his reading. Since this is the reason for the recitation of
Borchu theres really no reason for him to respond to this call since its sole
purpose is to focus their attention to his reading. This idea could also be
applied to Borchu before Y otzeir O hr as well as to Borchu before M aariv, which
is also for the Chazzan to fulf ill the obligation of the congregation 27.
The Magen A vraham 28 quotes from the A gudah that if there are only ten people in the
minyan including the Chazzan, then the Chazzan must respond together with everyone
else when hes part o f the minyan.
The M ishna Berura29 asks on the M agen A vraham, th at this shouldnt be necessary
since we have nine people responding, and the Chazzan (shatz) who is present is the
tenth. Even if he does not respond its not worse than someone whos sleeping.
H owever, the Pri M egadim explains that the reason he needs to do this is because
when the Chazzan says Borchu hes inv iting ten people to say the praise, including
him self when hes the tenth m an.
The Prayer (Tefilla) of Yisborac h30
Blessed, praised, glorified, exalted and upraised is the Name ofthe King Who rules over kings - the Holy One, Blessed is He.
For He is the First and He is the Last and aside from Him there
is no god. Extol Him - Who rides the highest heavens - with
His Name Koh and exult before Him. His Name is beyond
every blessing and praise. Blessed is the Name of His glorious
kingdom for all of eternity. Blessed be the Name of Hashem from
this time and forever.
The Rama mentions the minhag (custom) to recite Y isborach31 , which is printed in
many Siddurim (prayer books) although we hardly ever say it.
27 As it was intended for those who couldnt daven on their own
28 57: 2
29 57: 3
30 The version of this tefilla is: Y isborach veyishtabach veyispoar veyisromam (this is usually printed in Siddurim in abox next to Borchu). See Artscroll Siddur page 89 fo r a translation.
The Magen
Avraham
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The Tur mentions that his father, the Rosh would say the Y isborach tefilla while the
Chazzan (shatz) would stretch out the tune (niggun) for Borchu. The leader of the prayer
would specifically do th is in order that the congregation would have time to say it just
like by M odim when the Shaliach Tzibbur repeats the Shemoneh E srei would give the
congregation (tzibbur) enough time for M odim deRabbanan.
I f the Chazzan doesnt stretch out a tune but he draws out the words themselves with
a tune then it is better that it not be recited since the congregation needs to listen to
the prayer o f Borchu. This is usually the case in our synagogues and it t herefore has left
th is prayer in disuse32.
In Closing
(1)Pesukei DeZimr a
(2)Yishtabach
(3)Kaddish
(4)Borchu
(5)Yot zeir Ohr (Birc hos Krias Shema)
The Birchei Yosef quotes the opinion of Rav Amram Gaon that:
The prohibition to speak between Y ishtabach (2) and Y otzeir O hr (5) is only if
its not related to com munal needs. O therwise, its permit ted. However, after
such an interruption, its necessary to first say Kaddish (3) and then Borchu (5).
In the Y eshiva (Central T orah A cademy) where its uncomm on to havesuch interruptions, the Chazzanjust says Borchu without saying Kaddish.
The Birchei Yosef explains that we learn a chiddush (a novel idea) from this that the
Kaddish (3) after Pesuk ei D eZimra (1) (2) is not reverting back onto Pesuk ei D eZimra (1)
(2) that were just completed. Rather its was mainly for the synagogues that usually
had interruptions before Borchu (4) with communal announcements. Therefore, it is
there that they instituted to say Kaddish (3) as a preface to Borchu (4). For this reason, i t
is not necessary to repeat any verses (Pesuk im) before saying Kaddish
This differs with the opinion of the Rama in his sefer Darchei Moshe HaAruchSimon 54 where he writes that at first he changed the custom from interrupting
31 Sephardim have a different version of this prayer. The Sephardic version of this prayer begins Y ishtaba'h veYispaarshemo etc.
32 Aruch H ashulchan 57: 1
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between Y ishtabach(2) and Kaddish(3) to interrupting between Kaddish(3) and Borchu(4)
in order not to separate Kaddish from Pesuk ei D eZimra. Then he changed his mind
since theres no interrupting between Borchu and Y otzeir O hr according to the
Geonim as well as according to Kabbalah. H e therefore reverted back to the custom
(minhag) of interrupting after Y ishtabach. Then it is absolutely necessary for the Chazzan
to repeat some verses (Pesuk im) from Pesuk ei D eZimra (1) before saying Kaddish (3).
The Aruch Hashulchan33 pask ens (rules) that it is strictly forbidden to interrupt
between Kaddish (3) and Borchu (2) or between Borchu (2) and Y otzeir O hr (5). If an
important announcement must be made, it should be done before Kaddish (3). He
continues that even there, its no longer the custom to in terrupt.
Back in Simon 54:4 the Aruch H ashulchan explains that the best place to interrupt
would be after Kaddish (3) and before Borchu (2). This is because its between two
distinct parts of davening. The Kaddish is going back on the Pesuk ei D eZimra, whileBorchu is the beginning of Y otzeir O hr. H owever, in practice this is not done because
according to Kabala (mystical writings) no interruption is allowed between Kaddish and
Borchu. Therefore the interruptions were made before Kaddish. Except, when doing
so, the Chazzan would have to repeat some verses (Pesuk im) from Pesuk ei D eZimra in
order to recite Kaddish. The H alacha that if one receives his Tall is and Tefillin in the
middle of Pesuk ei D eZimra he should don them after Y ishtabach before Kaddish, applies
only to individuals that they are not reciting Kaddish themselves. H owever, the
Chazzan himself should don them before Y ishtabach. The prevalent custom now adays
is not to allow any interruption. If there is an important announcement to be made,
its should be done before the Torah reading (K rias H aTorah.)
Prayers (Tefillos) Inserted After Borchu
The Aruch H ashulchan34 doesnt understand why the M agen A vraham35 takes a strict
stance with regard to the custom of reciting the perek of Tehillim Shi r hamaalos
before Borchu during the A sseres yemei T eshuva (The 10 days of Repentance36). H e says
that there really shouldnt be any problem to say it, according to the parameters of
33 57: 2
34 54: 2
35 54: 1
36 Starting with Rosh Hashanah through Yom K ippur
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this Law (H alacha), which only proh ibits idle talk. A lso according to the custom of the
Rambam, Oz Yashir is always recited after Borchu37 .
37 Rambam H ilchos T efila 7: 13. See Aruch H ashulchan 52: 1
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Questions:
1. What does the word Borchu mean in the context of blessings to H ashem ?
2. Why does the Chazzan say the word hamevorach?
3. H ow should one bow and straighten up when reciting Borchu?
4. I f someone finds himself at a point where he may not interrupt to
respond to Borchu, what should he do?
5. Why does the Chazzan repeat the congregations refrain f or Borchu?
6. Which two responses should the Shaliach T zibbur respond in a quiet tone
(L evush)?
7. What is the meaning of hamevorach in the congregations refrain of Borchu?
Why is it not sufficient for the congregation to say Baruch H ashem leolam
vaed?
8. If someone enters a shul and hears the congregation saying Baruch H ashem
hamevorach leolam vaed but he didnt hear the Chazzan s Borchu, what should
he do?
9. What is the difference according to the Magen Avraham if there areexactly 10 people or if there are more with regard to the Chazzans
response of Baruch H ashem hamevorach leolam vaed?
10. A t w hat point of prayer is the blessing that begins Y isborach veyishtabach etc.
said?
11. What is the main purpose of the Kaddish which is recited after Y ishtabach
according to the Bir chei Y osef?
12. What is the main purpose of the Kaddish which is recited after Y ishtabach
according to the Rama?
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7/30/2019 Roadmap to Prayer Lesson 11
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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
17 2
Answers:1. It means that the Chazzan is calling upon the congregation to give praise
to H ashem with the Praise of Baruch. The praise Baruch represents that
H ashem is the tr ue source of all blessings.
2. W hen the Chazzan says hamevorach, he is giving praise by recognizing that
H ashem is blessed (i.e. the source of all blessing).
3. When starting the word Borchu or Baruch one should bow and then
straighten back up before saying H ashem.
4. H e should remain silent and think in his mind the refrain that the
congregation says to Borchu.
5. So that he too joins the congregation in praising H ashem.
6. When saying Baruch H ashem hamevorach leolam vaed with the congregation
and when saying yehei shemei rabba mevorach
7. Since the congregation is saying H ashems N ame just after one word it is
only because the Chazzan already said H ashems N ame in praise af ter two
words, Borchu es H ashem In this context hamevorach means Who was
blessed already by the Chazzans praise of Borchu.
8. The Magen Avraham suggests he should just answer A men. TheShulchan Aruch H oravbrings from other Posk im that even if one didnt
hear the Chazzan he can still respond with everyone else since he is
responding with a minyan.
9. The Magen Avraham quotes from the Agudah that if there are only ten
people in the minyan including the Chazzan, then the Chazzan must
respond together with everyone else since hes part of the minyan.
10. A t Borchu if the Chazzan draws it out with a tune.
11. The Kaddish after Pesuk ei D eZimra is not reverting back onto Pesuk eiD eZimra that was just completed. Rather its prefacing the Birchos Krias
Shema where there was an interruption af ter Pesuk ei D eZimra.
12. I ts main purpose is to com plete the section of Pesuk ei D eZimra with a
Kaddish.