web analytics
July 2, 2015 / 15 Tammuz, 5775
At a Glance
Judaism
Sponsored Post


Q & A: Chazzan And Congregation (Part V)


QuestionsandAnswers-logo

Question: I understand that at a minyan, the chazzan is required to repeat Shmoneh Esreh out loud so that people who may not know how to daven can fulfill their obligation to daven with the chazzan’s repetition. What, however, should the chazzan do when he reaches Kedushah and Modim? I hear some chazzanim say every word of Kedushah out loud and some only say the last part of the middle two phrases out loud. As far as the congregation is concerned, I hear some congregants say every word of Kedushah and some say only the last part. Finally, some chazzanim and congregants say Modim during chazaras hashatz out loud and some say it quietly. What is the source for these various practices?

A Devoted Reader
(Via E-Mail)

Answer: The Shulchan Aruch Harav (Orach Chayim 124:1) explains that a chazzan repeats Shmoneh Esreh out loud to fulfill the prayer obligation of those who can’t pray on their own (see Rosh Hashana 33b-34a).

The Mechaber (Orach Chayim 125:1) states that congregants should not recite Nakdishach [Nekadesh] together with the chazzan; rather they should remain silent and concentrate on the chazzan’s recitation until he finishes that portion, at which point they should say, “Kadosh, kadosh…” The Mishnah Berurah (ad loc. sk1) explains that congregants should remain quiet because the chazzan is their messenger, and if they say Nakdishach along with him, he no longer appears as their messenger.

In Sefer Abudarham Hashalem (p. 73-74), Rabbi David Abudarham (1258-1295) states that Nakdishach [Nekadesh] and the like [Keter – Na’aritzach] are devarim she’b’kedushah (matters involving sanctifying Hashem) and require a quorum for recital while the kedushah of Yotzer Ohr and U’va Letziyyon may be said without a quorum. He confirms this as being noted in siddurim of his time. He explains that the latter kedushot refute those who deny G-d’s presence in the world by relating how all creation praises Him. The former kedushot are joint offers of praise with the angels (Rabbi Emden in his Siddur Beit Yaakov).

Many do not follow the correct responsive procedure for Kedushah, and since the practice is widespread, it may have to overlooked (Berachot 45a). If the congregants will miss z’man tefillah, however, the Rema (Orach Chayim 124:2) writes that they should quietly recite along with the chazzan until after Kedushah. At least one person who already prayed, even a child, should answer “Amen” to the chazzan’s blessings to substantiates the shelichut of the chazzan. Those praying with the chazzan may not respond “Amen.”

Another prayer style when time is pressing is as follows: The chazzan begins the Amida, and after “HaKel HaKadosh,” everyone begins their silent Amidah (while the chazzan continues quietly with his own Amida). (See Mishnah Berurah, Orach Chayim 124 sk8.) This procedure is commonly performed for Mincha, especially in yeshivot.

This week, we turn to Modim.

* * * * *

The tefillah of Modim is so important that we find the following in the Gemara (Berachot 21b): “R. Huna stated, ‘A person who enters a synagogue and finds the congregation in the midst of prayer [the silent Amida] should pray if he is able to begin and conclude [the Amida] before the chazzan reaches Modim. However, if he will not be able to [conclude before the chazzan reaches Modim] he should not pray.’ ”

The Mechaber (Orach Chayim 109:1) codifies this halacha as follows: “A person who one enters [a synagogue] after kedushah should pray if he is able to begin and conclude before the chazzan reaches Modim. However, if he will not be able to do so, he should not pray” (emphasis added).

The Mechaber’s citation takes into account the view of R. Yehoshua b. Levi (Berachot 21b, infra) that only if a latecomer is able to commence and conclude in time to recite Kedushah may he begin his Amida. Therefore, when talking about Modim, the Mechaber frames the question in terms of someone arriving after Kedushah has already been said. That person must quickly assess whether, in that short time span, he will have sufficient time to begin and conclude his Amida in time to recite Modim with the congregation. (Of course, if this person will miss z’man tefillah by waiting, he should, without hesitation, immediately begin saying his own Amida.)

About the Author: Rabbi Yaakov Klass, rav of Congregation K’hal Bnei Matisyahu in Flatbush, Brooklyn, is Torah Editor of The Jewish Press. He can be contacted at yklass@jewishpress.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Q & A: Chazzan And Congregation (Part V)”

Comments are closed.

Current Top Story
investing-in-gold_4548807_lrg
What Sanctions? Iran Receives 13 Tons of Gold From S. Africa
Latest Judaism Stories
Rebbetzin Esther Jungreis

To my dismay, I’ve seen that shidduch candidates with money become ALL desirable traits for marriage

800px-Gustav_Jaeger_Bileam_Engel

Bil’am’s character is complex and nuanced; neither purely good nor purely evil.

Staum-062615

Amalek, our ultimate foe, understood that when unified, we are invincible and indestructible.

Torat-Hakehillah-logo-NEW

Perhaps on a deeper level, the mitzvah of parah adumah at this junction was not just to purify the body, but the spirit as well.

Halacha isn’t random; it’s a mechanism guiding individuals and society to a higher ethical plateau.

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Less clear, however, is whether the concept applies to the area of civil law such as the law of transfer of property.

The greatest of men, Moshe, had to wait for Hashem to sprinkle purifying waters on Bnei Yisrael to mark the conclusion of the period of death.

My Plate, My Food
‘My Loaf Is Forbidden To You’
(Nedarim 34b)

Of Chukkim “Satan and the nations of the world made fun.” They may appear irrational & superstitious

I realized from this story that I was sent as a messenger from above. Hashem has many helpers in this world to help do his work.

Tosafos answers that nevertheless the sprinkling is a part of his taharah process.

“What difference does that make?” replied Shraga. “What counts is the agreement that we made. I said two hundred fifty and you accepted.”

Zaidie’s legacy of smiles and loving words was all but buried with him, now the family fights over $

Israel’s complaining frustrated Moshe, making it increasingly hard for him to lead effectively

More Articles from Rabbi Yaakov Klass
Q-A-Klass-logo

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Printed from: http://www.jewishpress.com/judaism/ask-the-rabbi/q-a-chazzan-and-congregation-part-v/2012/06/21/

Scan this QR code to visit this page online: