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7/30/2019 Roadmap to Prayer Lesson 20
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T H E PI R CH E I SH O SH A N I M T E F I L L A PR O JE C T
The Roadmap to Prayer
Lesson 20
Pirchei Shoshanim 2005This shiur m ay not be reproduced in any form without permission of the copyright holder
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Chazoras Hashatz, Kedusha, Birchos Kohanim,
Amen, Talking in Shul
Chazoras Hashatz "
The Chazzans Repet it ion ofShemoneh Esrei
After the minyan finishes reciting the quiet Shemoneh E srei, the chazzan begins the
repetition of the entire Shemoneh E srei by T efill as Shacharis as well as by T efillas M incha.
By M aariv there is no repetition.
Why Shem oneh Esrei is Repeat ed
There are a number of reasons why the Shemoneh E srei is repeated. The primary
reason is because there may be some people who would like to daven Shemoneh E srei
but are unable to do so because they cannot read. This was quite common in thetime of the Talmud when many people were not very literate and they were even
unfamiliar with the regular daily prayers. At that time, the A nshei K nesses H agedolah
(the M en of the G reat A ssembly) instituted that the chazzan repeat the Shemoneh E srei
out loud so that anyone who didnt know how to daven would be able to listen to
Chazoras H ashatz and discharge their obligation (be yotzei) by listening. It is necessary
to have a minyan present in order for anyone to be yotzei by listening. Additionally,
anyone who is capable of davening on their own cannot discharge their obligation in
prayer just by listening to C hazoras H ashatz.
The Tur mentions another reason for C hazoras H ashatz. H e says th at it was necessary
to repeat the Shemoneh E srei so that th e chazzan could recite Kedusha and also the verses
(Pesuk im) of Bir chos Kohanim.
The A ruch H ashulchan explains that we recite C hazoras H ashatz nowadays mainly
because of the reason of the Tur. O nce we are repeating it for the reason of Kedusha
Lesson
20
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and Birchos Kohanim we recite the entire middle part as well even if we know that
everyone present know s how to daven.
A ccording to k abbalah Rabbi M oshe K ordevaro ztl writes that the full effects of our
daily prayers are not realized until the chazzan repeats the Shemoneh E srei.
Someone that Listens t o Chazoras Hashatz for the purpose of fulf i l l ing
his obligation
Since one purpose for C hazoras H ashatz is to help others that dont know how to
pray fulfill their obligation (be motzee). Such a person should do the following in
order to f ulfill his obligation of Prayer.
H e should take three steps backward and f orw ard at the start of Shemoneh
E srei and place his feet together while standing
H e should bow at the usual points one bows during Shemoneh E srei
H e should listen to every word and answer A men to each bracha
H e should not answer Baruch H u uvaruch shemo, since one only uses this
response when one is not fulfilling ones obligation through listening to the
bracha
H e should recite Kedusha along w ith the congregation
H e should listen to the M odim of the chazzan and not recite M odimderabbanan that the congregation says
I f the chazzan does not recite M odim out loud, he should recite M odim
himself
At the end of Chazoras H ashatz he should recite Y ihyu leratzon and E lok aye
N etzor himself as usual and take three steps backwards etc.
The Chazzan and Chazoras Hashatz
The chazzan recites H ashem sefasaye ti ftach etc. quietly before starting the recitation of
Shemoneh E srei. H e should t ake three steps backwards and forw ards before starting
Chazoras H ashatz as usual, unless someone standing Shemoneh E srei behind him is
blocking him. Some opinions allow the chazzan to take three steps backwards even
then. The chazzan proceeds to recite C hazoras H ashatz out loud, having in mind to be
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motzee (fulfill the obligation) whoever desires to be yotzei (fulfill) his obligation by
listening to C hazoras H ashatz.
Nine People Listening
Unlike by Kaddish, it is necessary for at least nine people to listen to C hazoras H ashatzin order to f ulfill the mitzvah properly. If less than nine people respond to the shaliach
tzibburs repetition, it is very likely to be wasteful brochos. Therefore, it is advisable for
someone who is concerned that the tzibbur will not fo llow along, he should recite the
Shemoneh E srei as a T efil las nedava (voluntary pr ayer) if necessary.
The Congregations Responsibility
It is incumbent upon the congregation to be sure to follow along with the shaliach
tzibbur during C hazoras H ashatz. It is recommended to follow along in a Siddur
(Prayer Book) so that one will not be distracted. It is important not to be seduced by
ones religiosity to study Torah or recite Tehillim or other prayers during that time. If
necessary, one may leave the shul (synagogue) briefly to study something or to recite
a prayer if there are another nine indiv iduals listening intently.
Kedusha Different Versions and their Origins
The first insertion to Shemoneh E srei unique to Chazoras H ashatz is Kedusha. I t is
recited daily at Shacharis and also at M incha. It consists of the following verses.
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Nekadeish es shimcha1 or Nakdishach venaaritzach2 Kadosh, Kadosh,Kadosh Baruch Kevode Yimloch Hashem leolam
The prevalent custom is for the chazzan to start and the congregation responds ahead
before the chazzan finishes each verse. According to H alacha only the chazzan would
recite the first stanza of N ak dishach/ N ek adeish as it serves only as an invitation to thecongregants to come together for the purpose of saying the verses of Kedusha. The
main verses of Kedusha are K adosh etc. Baruch k evode and Y imloch. In practice, it is
customary for the ent ire congregation to join together in saying the first stanza of
N ak dishach/ N ek adeish anyway3.
There are differing customs whether the congregation adds the words leumassam
meshabchim veomrim af ter Kadosh, Kadosh, Kadosh and uvdivrei k odshecha k asuv leimor
after Baruch Kevode The chazzan definitely recites those words. Also, according to
some the chazzan continues with A tta k adosh after Kedusha, while according to others
L edor ledor naggid etc is recited.
The prayer of Kedusha is recited wh ile standing w ith both feet placed together as one as
we do for Shemoneh E srei. When we say Kadosh, Kadosh, Kadosh we lift ourselves by the
heels of our feet three times.
Kadosh (Holy) three t imes
The Shelah writes that the three references to G-ds holiness refer to 1) H ashems
omnipotence in the H eavenly spheres, 2) in our present physical world, and 3) that H e
wil l cont inue H is existence forever and ever. This is how the Targum4 explains this verse
(pasuk ) and we say this expressly in the
vah letziyone prayer towards the end ofShacharis (The Morning Prayer).
These three references correspond to H ashem M elech, H ashem M alach, H ashem Y imloch
leolam vaed. H ashem M elech (is present ly king) refers to H is dom inion over events in the
present world we live in. H ashem M alach (was king) at the beginning before we existed
referring to H is dominion over spir itual spheres. H ashem Y imloch leolam vaed (will be
king forever) corresponds to the last reference mentioned above. The H ighest form of
1 N usach A shk enaz
2 N usach Sefard
3 A ruch H ashulchan 125:2
4 Y eshaya 6: 3
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Kedusha is the Kedusha of K esser5. The A budraham notes that the numerical value of K esser
in H ebrew is the same as H ashem M elech, H ashem M alach, H ashem Y imloch leolam vaed.
='-'-'-.'-'-'-.'-'-'- 6
Kedusha on Shabbos and Yom Tov
On Shabbos and Yom Tov Kedusha still retains its basic format as outlined above
except that it is expanded a little. Please refer to your Siddurim (prayer books) for the
addit ions. I t has become comm onp lace for the chazzan to sing the final stanza of
Kedusha in a melodious tune although it is not necessary.
By Mussaf Different than the Other Kedushos
By T efill as M ussaf, Kedusha begins with a dif ferent in troduction by Sephardim, A shk enazim
and N usach Sefard. It begins with Kesser yitnu lecha according to custom
of Sephardim and also N usach Sefard. According to A shk enaz it begins with Naaritzchavenakdishcha .
In addition to this, an additional stanza was added which begins with Shema Y israel
H ashem E lokeinu H ashem E chad '' .
H istorically, th is was added in during the middle of the f if th century, when the Persian
King Y ezdegerd I I 7 prohibited such open allegiance to G-d. To this end, they installed
guards in the major synagogues to assure that the Jews would not recite Krias Shema .
The Jews in fact did not recite the Shema in the usual portion of davening. H owever,
since on Shabbos and Y om T ov the prayers took a long time, the guards usually left by
the time they passed the usual place of Shema. Seeing this opportunity to recite Shema
in public, they introduced it at the end of each Kedusha defying the evil decree.
Eventually, H ashem sent a snake into K ing Y ezdegerd II chambers and killed him. After
his D ivinely ordained death, the decree was annulled. T he Sages decided to retain this
as part of the M ussaf K edusha as a tribute to the miracle of their salvation from this evil
5 This Kedusha is discussed f urther into t his lesson
6 A budraham
7 This Y ezdegard II was a grandson of Y ezdegard I who was an upright individual that valued the Jewish faith andhonored its leaders. (See G emora K esubos daf 61a, Z evachim 19a)
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decree. Since by Shacharis we anyway recite the Shema and not by M ussaf, they chose
M ussaf to retain the recital of Shema in Kedusha8.
Full Devot ion
The Sefer Y esode V eshoresh H aavodah points out that the holy A r i z tl was very
meticulous by Shema Y israel of Kedusha to accept performing H ashems T orah and M itzvos
even if it means giving up our lives al K iddush H ashem (to sanctify G-ds H oly N ame)
just as we do by Krias Shema. Therefore when saying H ashem E chad (G-d is the One
and Only) one should think in ones mind that he is giving up his life for H ashems
honor. As one continues the stanza of H u E lok einu H u A vinu (H e is our G -d H e is our
father) one should rejoice in having the opportunity of doing H ashems service (A vodas
H ashem) and for having the resolve to even give up ones own lif e if necessary f or such
an exalted G -d.
Kesser The Crown Jew el:
Highest level of Kedusha
.,
'9
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..
,'
The Kedushas K esser of M ussaf on Shabbos and Y om Tov that is recited by Sephardim as
well by N usach Sefard dates back to before the time of the Geonim (the above version
is from the Siddur of Rav A mram G aon, and Rav N atrenaee Gaon who brings this
version from the 2 ancient yeshivos of Bavel -Babylon) who recited this special version
that is a tremendous high level praise to H ashem.
From the version of the Geonim, it is evident that they said Kedushas K esser by Shacharis
on Shabbos and by M ussaf they said K esser as well but they also recited Pamayim beahavah
8 Shibalei H alek et Simon 45
9 +,'
10 +'" + .
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Shema omrim (two times lovingly they recite Shema etc.) which is for the additional
stanza of Shema Y israel that is added to M ussaf.
'-'-'- . : :"-'-'-'- :
- . . :
"- '-'-'- :- . .
:"- '-'-'- :
- . . .
:"- '-'-'- :
- :"- '-'-'- . . :
H owever, the M achzor V i tr iye mentions that there is a difference between the Shabbos
morning Kedusha and the M ussaf K edusha that in the morning the ending for Baruch
K evode begins with M imk omecha (from Your place) and at M ussaf it begins M imk omo
(from H is place. He explains that the version o f Shacharis implies that Bnei Y israel are
aware where the D ivine Presence resides while at M ussaf it imp lies that even Bnei Y israel
are not aware where the D ivine Presence can be found. Th e reason is that af ter exalt ing
H ashem through the Shacharis K edusha, H ashems sanctity is raised to such a sublime level
that even Bnei Y israel can no longer discern where the D ivine Presence dwells. For th isreason on Y om Kippur, all the Kedushas are like by M ussaf since the entire day is so
elevated we immediately are not able to grasp where the D ivine Presence dwells.
T he Zohar writes that the Kedusha of K esser is very exalted and it is a prayer that
encompasses all other prayers as well. In Chassidic writings, the Z ohar is understood to
mean that the Kedusha of K esser has the unique power to uplift all other prayers to be
favorably accepted by H ashem. The Tefilla of K esser is considered a key to the
acceptance of all prayers of the week. In accordance to what we learned previously that
the praise of H ashem on Shabbos is empowered to Bnei Y israel and not the M alachim, it
is understandable how this prayer can elevate the weekday prayers to be accepted by
H ashem. In Kabbalah it is written that the prayers of Bnei Y israel are elevated to a level o fK esser to become so to speak a jewel in the crown of H ashem. In our p rayer service to
H ashem, we in a sense Coronate H ashem as our K ing through prayer and accepting H is
D ominion in our everyday aff airs. Th is concept is mentioned in C hagiga D af 13b as
well. This concept is also found in H alacha with regard to reciting K edushas K esser on
Rosh Chodesh (Festival of the N ew M oon). I t states in O rach Chaim Simon 25:13 that
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the custom is to remove ones Tefillin on Rosh Chodesh before T efillas M ussaf. The
Rama adds that this is only in those places that recite K edushas Kesser by M ussaf.
H owever, it is the custom to remove them even in those congregations that do not
recite K edushas K esser by M ussaf.
We see from this H alacha that the elevated state of K edushas K esser is so great that it
replaces the Kedusha of Tefillin that the sign of Tefillin which signifies our subservience to
H ashem can be removed when we recite K edushas Kesser which is in it self a declaration of
H ashems sovereignty and dominion.
The Underlying Difference betw een Kesser and the rest of t he Kedushos
The A ruch H ashulchan writes that usually, the K edusha begins with an invitation of
N ek adeish or N ak dishach which both essent ially mean that the chazzan is calling upon the
congregation to recite K adosh K adosh K adosh etc. B aruch K evode etc. According to the
original institution of Kedusha, only the chazzan would recite the opening phrase ofN ek adeish/ N ak dishach. The congregation would respond with K adosh K adosh K adosh etc.
Baruch Kevode etc.
One might ask, if the main parts of Kedusha are the two above-ment ioned phrases, how
does Kedushas K esser exceed the regular Kedusha in its level of praise? The only dif ference
of K esser is its introduction which mentions the great level of praise attained by Bnei
Y israel that their service to H ashem is in eff ect crowning H ashem (so to speak).
The Kolbo notes that in the N usach (version) of N ak dishach of Sephardim and N usach
Sefard, as well as the N usach of N ek adeish of N usach A shk enaz emphasize that our praiseconcurs with the praise of the M alachim and is secondary to theirs. However, on
Shabbos by M ussaf by the Kedusha of K esser, we speak of the multit ude of H eavenly
angels that can only recite the praise of Kedusha after it is recited by Bnei Y israel, implying
that the M alachim are secondary to us in this praise.
T he Kolbo answers this question with the M edrash that explains the verse in Y echezk el
that refers to M alachim as having 6 wings, i.e. they are only permitted to praise H ashem
during the 6 days of the week. H owever, on Shabbos, on ly Bnei Y israel are permitted to
take the lead in praising and exalting H ashem. This is denoted in the verse in Tehillim
M ik naf haaretz zemiros shamanu tzvi latzaddik From the wings of the f irm ament we
heard songs of splendor of the righteous 11 H ence on Shabbos we recite Kedushas
K esser which signif ies the primacy of Bnei Y israel in praising H ashem.
11 Yeshaya 24:16
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According to the Kolbo, perhaps the underlying difference is - who is taking the
initiative to praise H ashem with these select praises of Kedusha. As the Kolbo tells us, the
essential difference of Kedusha on Shabbos and Kedusha during the week is who the
prim ary ini tiator of this praise is. D uring the week it is the M alachim. On Shabbos it is
Bnei Y israel. That is why Kedushas K esser is essentially greater, since the feat of M ankind
to reach higher levels than M alachim is the greatest accomplishment.
Rav Amram Gaon brings a beautiful M edrash about the greatness of the praises of
Kedusha. The M edrash begins with a vision of destruction and devastation. The Beis
H amikdash is destroyed, Jews are murdered, the Holy places are in the hands of our
enemies etc. It seems as if all hope is lost for Bnei Y israel. Then there is another vision
from the H eavenly Gates of Salvation and the H eavenly Gates of Consolation . There
we see a chamber w ith beautifully woven att ire being prepared by the H eavenly angels,
with gorgeous crowns and then a most strikingly magnificent crown that is far more
beautiful than any of the other crowns. The regular crowns (K esser) are for theTzaddikim of each generation and for the kings of the D avidic dynasty as well as the
other kings of Israel. The other crown is reserved for D ovid H amelech who will wear this
to ascend a magnif icent throne opposite the D ivine Presence and w ill recite unusually
beautiful praises to G-d. Apparently, hope is not lost and the future promises great
spiritual achievement. The M edrash continues how fiery sparks go forth to meet D ovid
H amelech followed by the D avidic kings followed by the I sraelite kings etc. D ovid
H amelech ascends his tall th rone and begins saying such beautiful pr aises that w ere never
heard by mankind. A fterwards D ovid says the pasuk of Y imloch H ashem leolam
(H ashem should reign forever etc.) and as soon as D ov id says that, the highest M alach
recites K adosh K adosh K adosh and then the other M alachim join in with thunderousexcitement, Baruch kevode H ashem M imk omo.
From this we catch a glimpse of the beauty of the elevated praise of Kedusha.
On a Public Fast
On a day of fasting, an additional prayer is added to the Shacharis and M incha Shemoneh
E srei. This prayer is the A neinu prayer. I t is inserted into the quiet Shemoneh E srei of
the individuals as an addition to the prayer of Shema k oleinu . H owever,
during C hazoras H ashatz, the chazzan inserts it after the bracha of Reei (nah) beanyeinu )( . It is said as an additional separate bracha which brings the total count of
brochos in this Shemoneh E srei to 20. I f the chazzan fo rgot to recite this bracha at th is poin t,
it is no longer recited as a separate bracha but as an addition to Shema k oleinu
as by the congregations quiet recitation of the Shemoneh E srei. I f the chazzan forgot to
add it there, he just continues Shemoneh E srei without reciting it. An individual that
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forgets to say it by Shema k oleinu should recite just before E lok aye N etzor
. Even if it was om itted completely, the Shemoneh E srei is still valid.
O therwise, the chazzan should not insert any additional prayers to Shemoneh E srei even
those that an individual would add.
Modim and Modim Derabbanan
When the chazzan reaches M odim in Chazoras H ashatz, the congregation responds with
what is called M odim D eRabbanan that is taken from the various T efil los recorded by the
Gemara in M esechta Sotah. The Gemara there mentions many T efill os which were
composed by different Rabbanan - thus its name - M odim deRabbanan (gratitude of the
Sages).
The chazzan should recite the entire M odim out loud while the congregation recites theM odim deRabbanan. The reason why the congregation recites M odim deRabbanan even
though they usually are supposed to be yotzei with the chazzans recitation, the
A budraham explains that when one owes a Thank You, it ought to come personally
from each individual and not through a messenger - by listening and accepting
som eone elses prayer. O ne who sends a messenger to thank someone on his behalf
can later deny that he ever sent a messenger. Therefore, we have to personally give
special thanks and praise to H ashem by the prayer of M odim. H owever the rest of prayer
is mostly praises or requests, which can be done through a messenger.
Still, one who is fulfilling his obligation of Shemoneh E srei through listening to theShaliach Tzibbur repeating Shemoneh E srei does not recite M odim D eRabbanan himself;
rather he just listens to the Shaliach Tzibbur recite the regular M odim as he does for the
rest of Shemoneh E srei.
Birchas Kohanim ":
, , , ,.
.)- ( .)- ( 1 2.)- (
12N umbers/ Bamidbar 6:24-26
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The next item that the Shaliach T zibbur adds to the Shemoneh E srei is Birchas Kohanim, the
blessings of Y evorechecha, Y aeir and Y issa , , . The congregants respond by
saying Kein yehi ratzon (so shall be H is will) after each pasuk (Torah verse).
The sefer (book) Y esode V eshoresh H aavodah writes that the chazzan should recite these
pesuk im (Torah verses) as a heartfelt blessing to the congregation and not just as a
recitation of Torah verses. Thats why the congregation responds K ein yehi ratz on
(so shall be H is will).
The Shaliach Tzibbur recites this whenever the Kohanim do not D uchen with N esias
Kappayim. I n the D iaspora, this is recited daily, including Shabbos except for festivals
(Y omim T ovim). Then the Kohanim are called up to give their blessing to the congregation
by standing in the front, turning towards the congregants with their hands raised over
their shoulders enveloped in their T alleisim and reciting the pesuk im (Torah verses) of
Y evorechecha, Y aeir and Y issa , , word by word, out loud. In this case the
congregants must respond A men at the end of each the three verses (Pesuk im). Thecustom is for the chazzan to read each word aloud for the Kohanim to repeat.
Amen: It s Meaning & the Proper Way to Respond
While the chazzan is reciting C hazoras H ashatz and the congregation listens to his
recitation intently, what is the Kavanah (intent) one should have when responding A men
to the brochos. The word A men in Jewish life is very significant. It is associated with
acquiring a portion in the World to Come for any youngster that recites A men. The
Chofetz Chaim ztl once commented on a wicked persons unusually good fortune,
Who know s? M aybe he is gett ing repaid in th is wor ld for answering A men when hewas a youngster?
The word A men is an acronym for the words K eil M elech N eeman ***(H ashem the trustworthy king). It also is related to the word E munah (faith).Sometimes when we answer A men we are expressing our belief and faith in that
particular proclamation. Other times A men is expressing a fervent hope that the
blessing come to f ruit ion. Som etim es both m eanings are implied.
It is important to concentrate and realize what its meaning is each time it is said. This
requires that one hear and understand the bracha one is responding to as well as trainingoneself to focus on listening to each and every bracha one responds to during the
course of Tefilla. This requires much training and effort to break the natural habit of
responding A men by rote. On the other hand, it presents us with a daily challenge and
opportunity to give Tefilla deeper meaning and help us continue to grow and reach
greater heights in our closeness with H ashem through prayer. Perhaps this can be
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another way of explaining what Chazal meant that G adol haoneh A men yoseir mi n
hamevorach (G reater is the one that answers A men, even
more than the one reciting the blessing). This is perhaps because the one responding
requires greater effort to tune in and focus himself on the full meaning of the bracha
and responding with the appropriate Kavanah (intent).
The following is a partial list of brochos with its appropriate meaning for A men:
For Birchos H anehenin (i.e. Blessings for pleasures), Bi rchos H amitzvos (i.e. Blessings
for M itzvos), Bir chos H ashachar, Baruch Sheomar, Y ishtabach, H ak eil H ak adosh and all
other blessings of praise - A men means that it is true and confirms our belief in the
praise expressed in the bracha.
For K addish, Bonei Y erushalayim (Who will rebuild Jerusalem), E s T zemach D ovid
avdecha (The sprout ing of Y our servant D avid), Retzei and other similar prayers thatbeseech H ashem to fulfill an appeal - A men means a prayer that H ashem should fulfill
our request
For Selach lanu (Forgive us), Refaeinu (H eal us) and other sim ilar blessings that
praise H ashem and also beseech H im -A men takes on both of the above meanings.
LL aa ww ss
O ne should respond A men accurately at the end of each bracha, not too soon and
not too late.
T he chazzan should be sure to wait for most of the congregants to respond A men
before proceeding to the next bracha.
The proper way to pronounce A men is to put emphasis on the second half of the
word, to say it long enough to have in mind K eil M elech N eeman but not to drag it
out longer.
One that didnt hear the bracha cannot answer A men unless one is aware which
bracha was just recited.
II nn tt ii mm aa tt ii oo nn ss
It is beneficial to answer 91 times A men daily equal to the numerical value of the
H ebrew letters of ; A lef = 1, M em= 40, N un= 50, (91).
A men has the same numerical value as H ashem E lok einu -
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=9 1) =9 1=6 5 + 2 6('-'-'-='2 6+'-''-'-'=6 5
(A vraham zak ein) ba bayamim (And A braham) w as old coming with days
() The last letters spell Amen -
This hints to us that one who is careful to answer A men will m erit longevity.
Rav Eliyahu Lopian ztl, the famous tzaddik who was known for his
tremendous piety and pureness of character was once traveling by train in
Eretz Yisrael. On this train there was also a group of secular Israeli
policemen. When Rav Eliyahu came out of the restroom and was ready torecite the bracha of Asher Yatzar, he first summoned one of the officers to
gather all the officers to listen to his bracha and answer Amen intently. The
officers obliged and upon hearing Rav Eliyahu complete the bracha, they
promptly returned to their seats. Soon afterwards, a strange thing occurred.
The train all of a sudden came to a screeching halt and the officers all
hurried out somewhere onto the tracks. There was a big commotion, but no
one really new what was going on. After a short while, the officers re-boarded the train with a look of astonishment clearly evident on their faces.
Apparently, a terrorist had planted explosives on the tracks with the intent of
blowing the train up, as it passes over the explosives. Somehow, the train
managed to stop just before riding over the explosives and the officers were
able to secure the area and get rid of the explosives. They all seemed to
understand quite well that their train escaped imminent danger unscathed
through the merit of answering Amen to the bracha of the tzaddik. That
bracha ends with the words Baruch Atta Hashem Rofei kol basar umafli
laassos (the Healer of all flesh and his works are amazing).Amen, affirmedtheir inner belief inHashem and worked for them, wonders!
W hen one responds A men it is considered as if one
himself recited the blessing.
O ne should not respond Baruch H u uvaruch
Shemo to a bracha which his intention is to
discharge his obligation.
If for example, one is listening to someone recite Kiddush on Shabbos and ones
intention is to f ulfill ones own obligation by listening to this person recite Kiddush, one
must pay attention to every word of Kiddush and answer A men at the appropriate
endings of each bracha. A dditionally, the one who is reciting Kiddush should specificallyhave in mind to be motzee (discharge that individuals obligation) and the one listening
should have in mind to be yotzei (fulfill) his obligation of Kiddush. The intention of the
13 Blessed is He and blessed is H is N ame
A men and Baruch H u uvaruchShemo
,1 3
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one who is reciting to be motzee and the one who is listening to be yotzei is mandatory.
Additionally, the listener should have in mind both by the bracha of Borei Pr i H agefen
and by the bracha M ek adesh H ashabbos , that A men is affirming
that what was said is true and that he believes it fully.
In this case one must be careful not to respond Baruch H u uvaruch Shemo
, since one needs to be yotzei with this persons Kiddush.
O ne who intends to be yotzei and listened to the bracha but didnt respond A men, is still yotzei.
In the case of C hazoras H ashatz, answering A men is necessary for the listeners even
though they do not need to be yotzei the brochos of Shemoneh E srei in order to validate the
Chazoras H ashatz which requires a minyan. O ne should have in mind by each bracha
where he answers A men that he is affirming his belief in the particular thought
expressed in that bracha. For example, by the bracha of Refa
einu , he should affirmwith his A men that H ashem is the true Healer of all i llnesses. By Bareich aleinu
one should concentrate by A men that H ashem is our only source of Parnassah
(sustenance). I f someone needed to be yotzei by listening to the Chazoras H ashatz then
one is required to answer on ly A men and not Baruch H u uvaruch Shemo.
Increasing our Prayer Threefold
Rebbe Y ochanan14 said I wish on e would pray all day long! The follow ing concept is
one way of f ulfilling this dictum.
T he A budraham writes that one who davens Shemoneh E srei and listens intently to
C hazoras H ashatz and answers A men to all the brochos is considered as if he davenedthree T efill os (prayers). Once when he himself davened. Another time when he
responds A men to each bracha it is as if he said each bracha. A third time is because the
one who responds A men is considered greater than the one reciting the blessing.
Answ ering Amen to Broc hos of Shemoneh Esrei of an Individual
I f an individual recites Shemoneh E srei, one must be careful to recite it quietly. Although
one must verbalize each word of Shemoneh E srei and it is insufficient to just read
Shemoneh E srei in ones mind, still, the individuals Shemoneh E srei is called Tefilla belachash
(the quiet Tefilla) and it must be recited quietly. If an individual is davening
Shemoneh E srei in an audible tone, there is a question whether one may answer A men totheir bracha. The Chochmas Shlomo15 maintains that one should answer A men. However,
14 See Gemara Berachos 21a and comm entaries that this refers only to a voluntary Shemoneh E srei - T efill as N edava
15 N otes to Shulchan A ruch Orach Chaim Simon 124: 4
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the sefer (book) H alichos Shlomo quotes that Rav Shlomo Z alman A uerbach ztl came to
the conclusion against answering A men since the original institution of this Shemoneh
E srei was not for others to hear and therefore one is not meant to respond to these
brochos even if he hears them from another individual. Only the Chazoras H ashatz was
instituted to be recited out loud for the purpose to be motzee those who need it.
An individual who is rec it ing Shemoneh Esrei w hile the c hazzan is
recit ing Chazoras Hashatz
A common occurrence that presents many difficulties is when someone is still in the
middle of davening Shemoneh E srei while the chazzan is reciting Chazoras H ashatz.. We
know that when someone is in the middle of Shemoneh E srei one must not interrupt it
by talking even for the sake of a mitzvah or fo r the sake of another Tefilla. Therefore, if
one were to hear the chazzan reciting Kaddish16 Kedusha or Borchu it would be forbidden
for him to respond. Rather, the individual should remain silent and listen intently to the
chazzan recite these prayers, and fulfill his obligations (be yotzei) by listening based on
the H alacha of Shomeah Ke'oneh (listening -with intention to fulfill an obligation - is
as if reciting). One should do this in the middle of Shemoneh E srei fo r Kaddish, Kedusha,
Borchu, A men yehei shemei r abba, A men to H ak eil H ak adosh and to Shomeah T efilla.
If one is reciting Shemoneh E srei together with the Shaliach Tzibbur, one may recite
Kedusha together with the congregation at the beginning of the third bracha - A tta K adosh
, which is where the chazzan recites Kedusha during C hazoras H ashatz.
The Closing for the Shaliach TzibburThe Shaliach Tzibbur concludes the C hazoras H ashatz with the final bracha of Shemoneh
E srei Sim Shalom .
There is a question whether the Shaliach Tzibbur recites Y ihyu leratzon after he concludes
his Tefilla17 .
A ccording to the Shela and also according to the Gra, the chazzan says the verse (pasuk )
Y ihyu leratzon at the end of Chazoras H ashatz quietly.
It seems logical that according to the opinion mentioned earlier that the verse ( pasuk )Y ihyu leratzon is still part of the Shemoneh E srei instituted by the A nshei K nesses H agedolah it
16 I.e. A men yehei shemey rabba until the final A men of daamiran beolma
17 O rach Chaim Simon 123: 6 and M agen A vraham sk 14
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should be recited by the chazzan at the end of C hazoras H ashatz just like the verse
(pasuk) H ashem sefasaye ti ftach that one recites at the beginning of Chazoras H ashatz.
It is not necessary for the chazzan to take three steps back after finishing the Chazoras
H ashatz. This is because he can rely on the K addish T isk abel18 after vah letziyone whichis said after C hazoras H ashatz where he takes three steps back 19.
It is possible for someone to be the chazzan for C hazoras H ashatz even though he has
not yet davened the quiet Shemoneh E srei. In this case, the Rama rules that he should
take three steps back after completing (E lok aye netzor20 ) Chazoras H ashatz. H e will then
take three steps back again after K addish T isk abel which will count tow ard the prayer on
behalf of the tzibbur (congregation)21.
A Word about Talk ing in ShulWe have seen that it is necessary to focus intently on Chazoras H ashatz to make sure
that at least nine individuals follow along so that the repetition is not considered a
bracha levatalah . We also learned that answering A men requires concentration
as its meaning changes from bracha to bracha. It is therefore self understood that one
should not engage in idle talk while praying in shul since it will definitely interfere with
his ability to pray prop erly as well as to answer A men with the proper Kavanah.
Aside from the obvious detriment to ones concentration on Prayer, there are H alachic
issues involved with talking in shul as well.
The M echaber22 writes:
In a Beis Knesses (synagogue) or in a Beis Medrash (Torah study-hall) onemust avoid frivolous behavior such as laughter, mockery and idle-talk etc.
The M ishna Berura23 elaborates:
18 This Kaddish inserts a prayer that H ashem should accept our prayers favorably
19 M agen Avraham 123:11
20 I bid. sk 13 menti ons that in this case he recites E lok aye netzor for his personal obligation in this prayer
21 I bid. and see also Pri M egadim A ishel A vraham 14
22 O rach Chaim Simon 151: 1
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O ne may not t alk id le-talk i.e. talk relating to business matters or the like which
one may speak outside of these places. Plain idle-talk which is a waste of time
is forbidden any place, not only in a Beis Knesses or in a Beis M edrash.
It goes without saying that one must not degrade the sanctity of the shul byspeaking ill and derogatory words about others. N or should anyone def ile a
shul by causing conf lict, strif e and quarreling. N ot only is th is a disgrace to G -d
Who dwells H is D ivine Presence in shuls that are considered to be a M ik dash
M eat - a miniature Beis H amik dash. One cannot compare the gravity of
someone acting this way in the street to someone doing so in a shul with total
disregard to the sanctity of the location. Such behavior is not only inherently
detestable but it leads to far worse ills. Many times the animosity engendered
by such behavior leads to fighting, cursing and even malicious informing to
government officials causing great harm and Chil lul H ashem (desecration of
H ashems honor). All this is due to the initial breach of talking in shul. Therefore,one who strengthens himself in this respect will strengthen others along with
him bringing much calm and tranquility to the shul environment and will
prom ote concentration by prayer w hich w ill lead to much good. Concentrating
on the meaning of prayer and its laws is a good fi rst step in this direction.
The Detrim ent of Talking in Shul
O ne shouldnt take the issue of speaking in shul lightly. The Posk im24 (Experts in Jewish
Law) cite the Semak that warns that idle-talk in shuls cause that they eventually w ill turn
into houses of idol-worship (churches). The Tosefos Yom Tov who lived in the time
of the Crusaders composed a special prayer (M i sheberach ) praising anyone whois careful not speak any idle-talk at the time of prayer, blessing them with all the
blessings of the Torah, wishing them great success in raising their children with health,
and T orah values and f inding their prospective mates etc.
The same Tosefos Yom Tov25 is oftentimes quoted as lamenting the ills of talking in
shul as the blame for the terrible pogroms and killings that were going on in his
generation. M any people have said the same regarding the recent H olocaust of
European Jewry. Unfortunately, it is quite common for people to take offence to such
23 Ibid. k 2
24 Ibid. k 1
25 R Yom Tov Lipm an H aLevi Heller Tosefot Y om T ov Born: Wallerstein, Germany, 1579. Died: Cracow, Poland, 1654.Notes: Talmudist and Halachist. Rabbi of Vienna, Prague, and Cracow. Author ofTosefot Yom Tov, a commentary on the
Mishneh and Maadanei Melech/Royal Morsels, a commentary on the Piskei HaRosh which he considered the binding legal
code. Dedicated great efforts to alleviate the plight of agunot after the Chmielnicki massacres (1648-9). A student of the Maharal
of Prague.
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remarks as they consider them feeble attempts to explain the reason why G-d brought
upon us such a H olocaust. We wil l not attempt to explain the reason for the H olocaust
as it is beyond the purv iew of these lessons. H owever, we will of fer an explanation
given by Rav M att isyahu Solomon shlita of G ateshead - L akewood who put the words
of the Tosefos Yom Tov into proper perspective. H e explained i t as fo llows:
We are well aware of the power of Tefilla. As the wicked Balak already
acknowledged , Klal Yisraels power is with their mouths.When we are faced with danger, we daven. When we are standing at death s
doorstep, we daven. Theres never a time that we cannot daven to Hashem
and be saved. As a matter of fact, the Rambam writes that one who does notdaven at a time of peril, is downright cruel.
When Klal Yisrael is faced with annihilation, there is still hope if one can still
pray. If for some reason even the power of prayer has been taken from us,
then Chas veshalom , G-d forbid, we are doomed.
What the Tosefos Yom Tov expressed with regard to the state of affairs in the
shuls in his day may very well be that it was not the primary cause of their
troubles, but if the people themselves destroyed the sanctity of their
synagogues, then they have for all intent and purpose destroyed their own
power of prayer. Without the power of prayer, what is there for us to hang on
to for dear life if we can no longer communicate directly with our Creator.
This effectively strangled us at a time we needed so much to be close to our
Creator. Let us not repeat our mistake. Let us keep the sanctity of our shuls;let us keep the sanctity of prayer; let us keep an open-line of communication
with our Creator!
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Questions:
1) What is the reason the chazzan repeats the Shemoneh E srei?
2) What other benefit is there from the Chazoras H ashatz?
3) What minimum requirement must be fulfilled for the Chazoras H ashatz to
be valid?
4) What does saying 3 times Kadosh by Kedusha represent?
5) Why do we recite Shema Y israel by the Kedusha of M ussaf?
6) Where is the preferred place for the chazzan to insert the prayer of A neinu
and where is it recited if he missed it? H ow will i t di f fer?
7) Why does the congregation say M odim D eRabbanan?
8) What particular advice does the sefer Y esode veShoresh H aavodah have for the
chazzan reciting the verses (Pesuk im) of Bir chos Kohanim?
9) What are the 2 meanings of A men?
10) I n order for someone to be motzee another individual with a M itzvah such
as Kiddush, what must be intended?
11) I f one is in the middle of davening Shemoneh E srei when one hears Kaddish,
Kedusha or Borchu, what is the appropriate way to fulfill his obligation
(yotzei)?
12) H ow does the chazzan conclude Chazoras H ashatz?
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Answers:
1) The reason it was instituted was because there were many individuals that wereunlearned who did not know how to daven and needed to fulfill their obligation
through the Shaliach T zibburs Shemoneh E srei.
2) D uring C hazoras H ashatz we add K edusha and pesuk im of Bi rchos K ohanim.
3) A t least 9 individuals should follow along listening and responding A men to the
brochos of Chazoras H ashatz.
4) It represents that H ashem is om nipotent in H eaven and also on Earth. I t also
affirms H ashems true eternal and infinite existence.
5) I t started when the it was decreed that Shema Y israel should not be recited publicly
in shul. They installed guards to assure that the Jews keep the decree. Eventually,
they realized that these guards were gone by M ussaf so the Sages instated recit ing it
there.
6) Between Reei N ah B anyeinu and Refaeinu as a separate bracha. O therwise it is recited
by the bracha of Shema K oleinu but without form ing its own separate bracha.
7) Since it is incumbent on the individual to give personal thanks to H ashem; not
through an agent.
8) H e should say it as a blessing and not just a recital of pesuk im.
9) We aff irm our belief in something that it is true (related to the word E munah faith)
or we pray for H ashem to do something for us in the future because H ashem is
trustworthy to fulfill H is prom ise (K eil M elech neeman).
10) The one who performs the mitzvah should have in mind that he is helping another
individual fulfill his obligation in this mitzvah. The one who needs to fulfill the
mitzvah should have in m ind that he is now fulf illing his obligation in the mitzvah.
11) By quietly listening and fulfilling his obligation though Shomeah Keoneh (listening is
like reciting).
12) H e says the verse Y ihyu leratzon etc. but does not take 3 steps back at this point.