Siman 124

It is an enactment of the Men of the Great Assembly that after the congregation has finished their prayer – the shaliach tzibbur repeats and prays the entire prayer aloud. And we learned in a Mishnah at the end of Rosh Hashanah: Just as the shaliach tzibbur is obligated – so too every single individual is obligated. Rabban Gamliel says: The shaliach tzibbur fulfills the obligation for the many. And the halacha follows the sages. And in the Gemara ibid., Rabban Gamliel asked the sages: If so, why does the shaliach tzibbur descend before the ark? They said to him: To fulfill the obligation for one who is not proficient in prayer, but one who is proficient does not fulfill the obligation through the prayer of the shaliach tzibbur. And this is what the Tur and the Shulchan Aruch wrote, that after the congregation has finished their prayer – the shaliach tzibbur shall repeat the prayer, so that if there is someone who does not know how to pray – he shall focus on what he says and fulfill the obligation through it. And that person who fulfills the obligation through the prayer of the shaliach tzibbur must focus on everything the shaliach tzibbur says from beginning to end. And he does not interrupt, and he does not speak. And he takes three steps backward like a person who prays for himself. Thus far their words.

And know that the commentators explained that this "one who is not proficient" refers to one who is not proficient in praying, but nevertheless, he understands what the shaliach tzibbur says. For if not so, it would not be relevant to say "he should focus his intent" (Beit Yosef and Taz subsection 1 and Magen Avraham subsection 2). And it is not understood, for if so, what shall one do who also does not understand? And it appears their intention was to treat it as I wrote below in siman 193 regarding Birkat HaMazon: that one who understands fulfills the obligation through hearing, and one who does not understand should say word for word with the shaliach tzibbur. And then he fulfills the obligation even though he does not know the meaning of the words, like one who prays for himself who does not understand the Holy Tongue and has fulfilled the obligation. For specifically when one prays in another language must he understand the language, as I wrote in siman 62. And behold, in siman 193 it is explained that Rashi disagrees on this, and he holds that women fulfill the obligation through hearing even in Kiddush, which is from the Torah, even though they do not understand. And the commentators wrote there that the custom followed Rashi, see there (Bach and Magen Avraham ibid. subsection 2). And if so, it is obvious that in prayer they fulfill the obligation. And it is possible to say that in this, prayer is more stringent, for behold in Kiddush and in Birkat HaMazon and in all the blessings—one fulfills the obligation through the blessing of his fellow when he does not know, as it is stated in the Gemara: a scribe blesses and an ignorant person fulfills the obligation. But in prayer it is not so, for specifically in the prayer of the shaliach tzibbur do they fulfill the obligation, as the Tur wrote below in siman 594 in the name of Ritz Giat. Because prayer was established in a whisper, and thus sent Rav Sherira Gaon, that a person praying has no permission to make his voice heard and fulfill the obligation for one who is not proficient until he descends before the ark. Thus far his words. However, there are those who disagree on this: the Ran at the end of Rosh Hashanah, and the Mordechai and the Hagahot Ashri (see Beit Yosef). And even according to the opinion of the Gaon and Ritz Giat, nevertheless it appears that the shaliach tzibbur fulfills the obligation for everyone through hearing. And behold, they are no worse than the people in the fields, for whom the shaliach tzibbur fulfills the obligation even without hearing as is explained there, and all the more so these.

And know that the Tur wrote another reason for the repetition of the shliach tzibbur: because of Kedushah, see there. And it appears that he could have also said because of Birkat Kohanim, for it is impossible without the final three blessings. And it must be understood: if so, when Rabban Gamliel asked the sages why the shliach tzibbur descends before the ark, what is he teaching us? For he is compelled to this because of the Kedushah and because of Birkat Kohanim. And also the sages, why did they need to answer him "in order to fulfill the obligation of one who is not proficient"? And it appears, in my humble opinion, that he informed us of a great matter in this, for behold, they asked the Rambam, of blessed memory: a synagogue where everyone is proficient, why is the repetition of the shliach tzibbur necessary? And he answered them that since the sages ordained it, it is a fixed ordinance, and there is no distinction between whether there are those who are proficient or there are not those who are proficient (brought in the Beit Yosef). Nevertheless, it must be understood: how could they ordain to pray in vain when they do not need it? But it is this very matter: for part of the repetition of the shliach tzibbur is by necessity, even without the reason of those who are not proficient, and that is the first three blessings for Kedushah (see Bach) and the final three blessings for Birkat Kohanim. However, because of one who is not proficient, they were compelled to ordain that the shliach tzibbur repeat the entire prayer. And since they ordained it, his ordinance consequently remains even when everyone is proficient. For since the first three and the final three are an obligation regardless, they therefore ordained to complete all the middle blessings so as not to divide the ordinance. And the Rambam spoke well.

And one should not ask: why should the shaliach tzibbur still pray twice? Let him not pray in a whisper at all. And if it is because the primary prayer is in a whisper, behold, just as he discharges the obligation of others aloud, because it is impossible in any other way—let him also discharge his own obligation. And why should he pray in vain? However, even this is well-settled. For in Rosh Hashanah there, the sages asked Rabban Gamliel: According to your words, why do the congregation pray? And he answered them: In order that the shaliach tzibbur may arrange his prayer. That is to say: even though we say there that to arrange the prayer is only necessary for the festivals, as I wrote in siman 100—this is for praying by himself. But to pray before the congregation, where there is the awe of the congregation—the shaliach tzibbur is compelled to arrange the prayer beforehand in a whisper, so that his prayer will be fluent in his mouth when he prays before the congregation. And now it is an argument a fortiori: for if according to Rabban Gamliel they permitted the entire congregation to pray for this reason, even though they do not need to—all the more so according to the sages that they permitted the shaliach tzibbur alone for this reason. (And with this, all the nuances of the Magen Avraham in subsection 3 are answered. Examine it and you will find it easy.)

A sheliach tzibbur who entered the beit knesset and found that the congregation had prayed the silent prayer, and he must approach the teivah immediately—he descends before the teivah and prays aloud for the congregation. He does not need to go back and pray silently, for since he fulfills the obligation for others, all the more so for himself. And even though the primary prayer is silent for one who is able to pray, nevertheless, since he is compelled to pray aloud, he has consequently fulfilled the obligation of prayer.

Our teacher, the Rema, wrote in section 2: And so too if it is a time of pressing need and he fears that the time for prayer will pass – he may pray immediately out loud, and the congregation prays with him word for word silently until after "the Holy God." And it is good that there should be one who answers "amen" after the blessing of the shaliach tzibbur. Thus far his words. And there are those who explained that that which he wrote "that the time for prayer will pass" – his intention is that they will not be able to finish all eighteen blessings within the time for prayer (Magen Avraham, subsection 4). And certainly their intention is regarding the shaliach tzibbur, that he will not finish, for if it refers to the congregation, what is their remedy now? And according to this, it appears that he holds that the conclusion also must be within the time, and not like what I wrote above in siman 110, section 5, see there. But in truth, it appears more likely that his intention is that the shaliach tzibbur will not be able to begin within the time, but regarding the conclusion there is no concern, as I wrote there.

And that which he wrote: "and it is good that one should answer 'amen'" – it is obvious that this is not by the letter of the law, for even the shaliach tzibbur only prays once, and there is no blessing in vain here. Rather, he says it is merely "good," so that there should not be a prayer without "amen." And according to this, our custom is better, where the shaliach tzibbur prays until after "ha-El ha-Kadosh" in a loud voice and everyone answers three amens, and afterwards the congregation prays in a whisper (and so wrote the Ma'adanei Yom Tov). And above in siman 109, section 2, our teacher, the Beit Yosef, wrote regarding an individual who should pray with the shaliach tzibbur the entire prayer, see there. And perhaps for a congregation it is difficult to do so, but in truth if they wish – they may do so. And further on in siman 232, our teacher, the Rema, leaves it ambiguous, as he wrote that the congregation should pray with the shaliach tzibbur, see there, so that it may be understood this way or that way. (And with this, that which the commentators stammered about regarding this is settled. And the words of the Magen Avraham, subsection 5, are not understood at all. Examine it and you will find it simple.)

And we have already written that even if the entire congregation is proficient in prayer, nevertheless, the shaliach tzibbur shall pray the repetition of the shaliach tzibbur out loud. And the shaliach tzibbur begins when the majority of the congregation has finished their prayer. However, if the majority of the congregation rushes, it is proper to wait for one who prays word for word, neither long nor short. Therefore, in most places they wait for the Rav, and he presumably will not prolong it because of the burden on the congregation. And if there are people who prolong their prayer – he shall not wait for them even if they were the prominent figures of the city. And also if the Rav prolongs it greatly – he must command that they do not wait for him. And so too at the beginning of the prayer, when the time has arrived and there is a minyan there – they shall not wait for the rest who have not yet come, even if they are among the prominent ones. And the general principle of the matter is that the burden on the congregation is very great. Therefore, if the Rav fell ill in his bowels, and was forced to leave in the middle of the prayer or at the time of the Torah reading – the congregation does not wait for him. And so too when he did not come at the time of prayer to the beit knesset because of some reason – they shall not wait for him. (That which the Magen Avraham wrote in subsection 7 in the name of Sefer Chasidim – it is difficult to do so, and we have never heard of such a thing. And why should he be ashamed before the mockers, and is this not a shame? And it has already been explained in siman 1 that one should not be ashamed of the mockers.)

When the שליח ציבור repeats the prayer – the entire congregation must remain silent and focus on what the שליח ציבור says, and answer "Amen." And if there are not nine focusing on his blessings – his blessings are close to being in vain, for prayer in a congregation is with ten, and one of them is the שליח ציבור. Therefore, every person should conduct himself as if there are not nine without him, and focus on the blessings of the שליח ציבור. And one who does not hear, whose ears are stopped – he does not count toward the nine even though he joins for the minyan, for we specifically require those who hear (Taz, subsection 2). And one should not study or say Psalms during the repetition of the שליח ציבור, even if he answers "Amen" at the end of every blessing. And one who does so – he should be rebuked (see Magen Avraham, subsection 8). And some say that the entire people should stand during the repetition of the שליח ציבור, and so one should practice. Unless he is not in good health, for then he is permitted to sit. And so practice all who fear Hashem.

The Tur wrote in the name of the Rosh that his father established the custom that for every berakhah a person hears, he should say "Barukh Hu u'varukh Shemo." For even when mentioning a righteous flesh and blood person, one must bless him; all the more so regarding the Righteous One of the world, may He be blessed and exalted. And this is what Moshe said: "When I proclaim the name of Hashem, ascribe greatness to our God," see there. And it is simple that this applies to ordinary berakhot, in which the one answering does not need to fulfill his obligation. But when he needs to fulfill his obligation through it, such as the berakhot of kiddush and havdalah, and of the blowing of the shofar, and of the reading of the megillah—it is forbidden to answer, as it constitutes an interruption. And for this reason, there are many of the great authorities whose minds are not at ease with this, because of the masses who do not know this and believe it is an obligation to answer "Barukh Hu u'varukh Shemo" for every berakhah. And they do not fulfill their obligation in mandatory berakhot because they answer in these as well. And regarding the primary reason, I do not understand: what relevance is there that one must bless Him? Behold, the one reciting the berakhah himself blesses Him, as he says "Barukh Atah Hashem." Furthermore: if so, throughout the entire prayer when the name of Hashem is mentioned, let us say "Barukh Hu u'varukh Shemo." And it requires further study.

And they shall answer "amen" after every blessing. And this is an obligation upon everyone who hears the blessing to answer "amen," whether those who have fulfilled their obligation of prayer, or those who have not fulfilled their obligation of prayer. And one who did not answer "amen" – a great transgression is in his hand. And "amen" contains three intentions: the first is "would that it be so," as in: "Amen, so may Hashem say." And the second is an expression of "faith," and this applies to all the blessings of the prayer. Such as "Who resuscitates the dead" – he should intend that I believe in the resurrection of the dead. And in "Shield of Abraham" he should intend an expression of "truth," meaning: it is true that You are the Shield of Abraham. And so too in "the Holy God," and so too in all blessings of enjoyment and blessings of the mitzvot. And so too at the beginning of the middle blessings. And in the blessing "Redeemer of Israel" he should intend: it is true that You are the Redeemer of Israel, and I believe with complete faith in this. And so too in the rest of the blessings. And the "amen" of the morning blessings and Pesukei D'Zimra, and the blessings of the recitation of Shema – all of them are an expression of "truth." And in the Kaddishes one must intend according to the first explanation, such as: may it be Your will that His Name, may He be blessed, be magnified. And so too "May His great Name." And on "amen" depends the essence of faith. Therefore, one should teach his small children to be careful to answer "amen." And as soon as the child answers "amen" – he has a portion in the World to Come. And everyone who answers "amen" with all his strength – the gates of Gan Eden are opened for him (Shabbat 119b). And its numerical value will prove it, as the numerical value of the two Names, Havayah and Adonut. (And there are those who intend with the combination. And be precise and you will find it easy.)

And one should not engage in mundane conversation while the sheliach tzibbur repeats the prayer. And if one did converse—his sin is too great to bear and he is rebuked. And even in matters of Torah it is forbidden to speak, for the time for Torah is separate and the time for prayer is separate. However, the Rav who sits upon the seat of instruction, when they ask him a question during the repetition of the sheliach tzibbur—it is permitted and obligatory to answer, and he should not wait until after the prayer, for perhaps the time of the question is urgent. However, due to our many sins, the matter has become breached to speak during the repetition of the sheliach tzibbur, and it is impossible to protest. And there are also some of the scholars who desecrate the Name of Heaven and speak, and happy is he who is careful in this. And there is in this a desecration of God's Name before the nations, as is known.

One should not answer a "snatched" amen, which is as if the aleph is vocalized with a chataf sheva, and likewise one should not hurry and snatch to answer it before the one reciting the blessing finishes. And likewise one should not answer a "clipped" amen, which is that he omits the pronunciation of the nun, such that it is not brought out by the mouth to be recognizable. And also he should not pause in the middle of the word, so that he does not draw it out excessively. And our sages, of blessed memory, also said in Berakhot (47a) that one should not throw a blessing from his mouth, meaning: that he should not answer as if in a state of distraction. And he should not answer a short amen but rather a slightly long one, in order that he may say "God, faithful King," which is the acronym of "amen." For the majority of amens, their intention is regarding faith, as I have written. And also he should not lengthen it excessively, because the pronunciation of the word is not heard well when one lengthens it excessively. And if there are some of those answering who lengthen it excessively—the sheliach tzibbur does not need to wait for them before starting another blessing, except for amens in a blessing through which many fulfill their obligation, such as the reading of the Megillah and shofar. And likewise the priestly blessing and kiddush and havdalah—one must wait before starting another until everyone answers (Magen Avraham, subsection 15). And immediately when the sheliach tzibbur finishes the blessing—he should answer amen. And in Kaddish, when the sheliach tzibbur lengthens with a melody at "and say amen"—they should not wait but answer immediately (ibid. subsection 14).

Our sages, of blessed memory, said in Berakhot there, that one should not answer a "lone" (yetoimah) amen. Rashi and Tosafot explained that its meaning is when one does not hear the blessing from the mouth of the shaliach tzibbur, and also does not know which blessing he concluded—it is forbidden for him to answer "amen," since he does not know to which blessing he is answering, like an orphan who has no father. But when he knows which blessing he is saying, even though he did not hear it from the shaliach tzibbur—he may answer. And this is what we say in Sukkah (51b) that in Alexandria of Egypt they would wave scarves when the shaliach tzibbur concluded the blessing and everyone answered "amen," even those who did not hear, because due to the size of the synagogue the voice of the shaliach tzibbur did not reach those standing far away. Nevertheless, they knew which blessing the shaliach tzibbur was holding at.

However, in Sukkah there, the Tosafot wrote in the name of Rav Nissim Gaon that the distinction is as follows: that which they forbade as an "orphan" amen—this is regarding a blessing in which the listener is obligated to fulfill his obligation. But that of Alexandria deals with when each person prayed for himself, and they do not need to fulfill their obligation through the blessings of the sheliach tzibbur or the reading of the Torah, for then they may answer even when they did not hear the blessing from the sheliach tzibbur. And so it is explicitly explained in the Yerushalmi at the end of the chapter "Elu Devarim," which says there: Which is an "orphan" amen? One where he is obligated in the blessing and does not know what he is answering, see there. And for the halacha, it is possible that the two excuses do not contradict one another: that in a blessing which one needs to fulfill—he is obligated to hear it from the mouth of the one reciting the blessing. But a blessing in which he is not obligated—he does not need to hear it, however, he must know which blessing the sheliach tzibbur is currently at. And such is the halacha, and so our teacher, the Rema, ruled in section 8, see there.

And according to this, if while a person is praying the shaliach tzibbur finished a berakhah, and before the answering of "Amen" from the mouth of the congregation concluded he finished his prayer, and he knows which berakhah the shaliach tzibbur said even though he did not hear it—he may answer "Amen," for "Amen" is also of the same type as the berakhah. Therefore, the answering of "Amen" by the congregation is considered as if the shaliach tzibbur finished his berakhah now. And such is the law regarding Kaddish, Kedushah, and "Barekhu," even though he did not hear from the mouth of the shaliach tzibbur but only the answering of the congregation—he answers with them, for this is not considered a berakhah that he is obligated in which he must specifically hear from the mouth of the shaliach tzibbur, as it is only called a matter that he is obligated in regarding a matter that he can also say as an individual, and these matters are only in a congregation (Magen Avraham, subsection 18). Our teacher, the Rema, ruled accordingly in section 11. And one should not raise a difficulty from what our teacher, the Rema, wrote further on in siman 139, that if the congregation did not hear "Barekhu" from the mouth of the one reciting the berakhah, even though they heard the shaliach tzibbur who answered "Barukh...", nevertheless they should not answer "Barukh" but only "Amen." For it is different there, where the entire congregation did not hear. Furthermore: there an individual is reciting the berakhah, but regarding "Barekhu" in the prayer that the shaliach tzibbur says, and the majority of the congregation hears. Therefore, even the individual who did not hear "Barekhu" from the shaliach tzibbur, but only from the congregation who answered "Barukh Hashem..."—he too may answer with them "Barukh Hashem hamvorakh le'olam va'ed." (And from this it is difficult for the Magen Avraham in siman 57, subsection 1, who ruled accordingly even regarding "Barekhu" of the prayer, see there. And it is explicitly explained here that it is not so. And I am wonderstruck at the Acharonim who did not remark on this. And examine closely and you will find it easy.)

Our teacher, the Beit Yosef, wrote in section 10: One who forgot and did not say "Ya'aleh V'Yavo" on Rosh Chodesh or Chol HaMoed, or regarding any matter for which one must repeat—he should direct his mind and hear from the shaliach tzibbur all eighteen blessings from beginning to end like a person who prays for himself. And he shall not interrupt and he shall not speak. And he takes three steps backward, for since he already prayed but merely forgot and did not mention, even though he is proficient—the shaliach tzibbur fulfills his obligation. Thus far his words. And this is simple, that he should not answer "Baruch Hu u'varuch Shemo." But even regarding "Amen," I am also in doubt, for since it is as if he too is praying, how can he answer? Nevertheless, it seems that he should answer "Amen," for behold, the shaliach tzibbur fulfills the obligation of one who is not proficient and nevertheless he answers "Amen," for this is not called an interruption, as there are blessings where one answers ["Amen"] after his own blessings as explained in the Gemara. And we only practice this in Birkat HaMazon at "Boneh Yerushalayim." However, in any event, it is not called an "interruption." But "Modim de-Rabbanan" he certainly shall not say. And when the shaliach tzibbur says "Modim" in a whisper and he does not hear—he should say it himself until the words that he does not hear from the shaliach tzibbur. And so too if he is not certain that he will hear from beginning to end—it is better that he return and pray for himself. And know that there are those who say that when he omitted an entire blessing—his hearing from the shaliach tzibbur is not effective (see Taz subsection 5). But our teacher, the Beit Yosef, already decided in his great book that there is no distinction in this. Nevertheless, it seems to me that if he forgot "Ya'aleh V'Yavo" and began "Modim"—he should return to "Retzei" and say "Ya'aleh V'Yavo" and finish his prayer, and he should not rely on the shaliach tzibbur in such a case. And I saw someone who does not say so, and it does not seem correct to me.