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12

I have seen some shuls that actually have people sign a formalized contract not to talk during davening and then post that near the entrance to the shul. I think that whatever the approach, the most successful way would be to get wide-spread buy in from everyone first. Any approach that singles people out, even with halachic basis, will have a hard time ...


12

I once visited the Kemp Mill Synagogue and IF I REMEMBER CORRECTLY this was the deal they had made: the congregartion agreed not to talk at all during services, and in return the Rabbi agreed to give his sermon after all the prayers had ended (ie after mussaf), thus allowing for those who did not want to stay for the sermon to leave. The vast majority of ...


12

From the Kitzur Shulchan Aruch: ואפילו ללמוד אסור בשעה שהשליח צבור חוזר התפלה "And even learning is forbidden when the Chazzan repeats Shemoneh Esrei. From Daily Jewish Law One should not learn Torah during the repetition of the amidah. There are a few concerns: At least 10 men must pay attention to every word of the amidah; All of ...


12

The Shulchan Aruch rules (OC 124:3) קהל שהתפללו וכולם בקיאים בתפלה, אעפ"כ ירד ש"צ וחוזר להתפלל, כדי לקיים תקנת חכמים A congregation which prayed and all of them were adept at praying, even so the leader goes back and repeats the prayer [aloud] in order to fulfill the enactment of the sages. So the Halacha is clear; the question is why? ShmuelBrin ...


11

The Gra writes (Shenot Eliyahu to Brachot 1:1) that you have to read Shema yourself and you cannot fulfill your obligation by listening to another. (This is not universally agreed to, but see the next point.) As for the blessings, the whole point of having a Chazzan starting from (just before) Barchu is for him to recite the blessings of Keriat Shema out ...


10

According to the Rambam (Hilchot Tefilla chap. 9), only the following sections of davening (prayer services) require a Chazzan [over Bar Mitzvah]: Kaddish Birchot Kriat Shema Shemona Esrei, Chazart haShatz, and Kedusha Tachanun, Ashrei and Uva L'Tzion In addition, if a part of davening doesn't require a minyan, it would make sense that a minor could lead ...


10

The Shaalos U'tshuvos Afraksa D'Anya - Siman 30 discusses this question and concludes that each mourner may have his own Minyan.


9

One reason to be "meikel" is that according to R. Moshe (OH 2:29) the shatz must do his silent prayer like the tzibbur, in addition to the repetition. This serves as a rehearsal so that he will familiarize himself with the nusach that he will ultimately recite outloud. http://hebrewbooks.org/pdfpager.aspx?req=918&st=&pgnum=205


9

The Shulchan Aruch in Orach Chaim 111:1 states that there should be no Hefsek between Geula and Tefila. Although the Rama says there is no problem answering Amen the accepted custom is that we do not answer Amen after Go'al Yisroel. Both options mentioned are options that are acceptable. Some Shuls the Chazan just says the last word quitely and in some Shuls ...


9

If you know the fellow publicly flouts shabbos-observance, then we have a problem. (And what does "publicly flout" mean in today's world is another question; Rabbi Joseph Soloveichik is quoted as saying that if he'd be embarrassed to be seen doing it while the rabbi walked by, that's still not "publicly flouting.") Rabbi Shternbuch was asked regarding a ...


9

I read in The Making of a Gadol that (according to R' Yaakov Kaminetzky) in Kenesses Yisroel in Slabodka during the week they did a hoiche kedusha for mincha because the institution of chazaras hashatz was for a beis hakenneses where baal habatim davened because of the possible presence of the ignorant, not for a beis medrash of baalei torah. Friday mincha, ...


9

Abudraham, in "Seder Shacharit shel Chol u-Ferushah", says( here, right column, lines 29-38): וכשיגיע ש"ץ ל'מודים' וכורע, כל העם שוחין ואומרין הודאה קטנה המתחלת כמו כן ב'מודים', שאין דרך העבד להודות לרבו ולומר לו 'אדוני אחה' על ידי שליח, אלא כל אדם צריך לקבל בפיו עול מלכות שמים, ואם יקבל על ידי שליח, אינה קבלה גמורה, שיוכל להכחיש ולומר לא ...


9

R. Yitzchak Abadi has told me that it's no problem, at any point in the prayers. There is also no need to make a shehakol if one is drinking the water for the sole purpose of lubricating one's throat. Shehakol is only recited on water when the drinking serves the purpose of quenching one's thirst (see Shulchan Aruch OC 204:7).


7

Tur (O.C. 57) says that the custom everywhere is for the cong. to say יתברך וכו when the chazzan says Borchu, but it's really better not to say it, so that the people will pay attention to what the chazzan is saying. He notes further that Rav Amram Gaon does not bring this prayer, though the Rosh in a Teshuvah writes that he heard that it is said "in all ...


7

Rabbi Moshe Feinstein's guidance on what to do if your personal text differs from the congregation's (and you're just sitting in your seat, not the chazan) is to say your text for anything that's private and quiet, and the congregation's for anything that's public and out-loud. Rav Moshe then discusses which exact parts of Kedusha fall into which of those ...


7

There is a long (20 pages) and detailed discussion of this question in the sefer Iyunei Halachos by D. Y Zvi Rabinowitz published in 2003. It includes all the sources that discuss this question and the opinions of the recent poskim. While there is no conclusive answer because there are opinions on both sides of the question, it is certainly worthwhile to ...


7

I think the source of this minhag is in the Talmud (TB Rosh Hashana 17b): ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם (Roughly: "Hashem passed before him, and He called" (Shmot 34:6): Said R' Yochanan: if this scripture were ...


7

Levush (Orach Chaim 488:1) says that we start with הא-ל בתעצומות on Yom Tov, because all of them are "in remembrance of the Exodus from Egypt," when Hashem displayed His mighty power. He also says (ibid. 584:1) that we start with המלך on Rosh Hashanah and Yom Kippur (and change the wording to המלך יושב, "the King is sitting"), because these are the times ...


7

The Mishna was referring to specific sects at the time. If we had solid reason to believe today that a person's dress indicated serious rifts with mainstream Jewish theology, we'd think twice about having them lead prayers (and, as was done then, apply poetic license in how to recite the texts). I don't really see that as an issue now.


7

The Shulchan Aruch (OC 232:1) recommends doing this when השעה דחוקה=the time is pressing, which the Rama (OC 124:2) defines as when the congregation is afraid that if they do the full repition they won't finish by the end of the allotted time for that prayer. (See Biur Halacha OC 124 sv SheYa'avor who debates if this is Chatzot or Sof Zman Tefillah in ...


7

I have no source other than my teachers(' Mesorah?), but I was taught, and I believe, that it is proper for the חזן to wait until after the completion of the קדיש. It seems to me that, rather than waiting for praise, he is preventing distraction, and his presence and staid stance at the עמוד help to maintain the decorum through the last words of the קדיש.


7

The last Mishna Berura in סימן נג [regarding "דין הראוי לירד לפני התבה"] (s'if katan פז) addresses your question. וקורין שליח-צבור חזן, שצריך לראות האיך יקרא, ותרגום "וירא" וחזי And we call the prayer-leader a חזן, because he has to see how to pray properly, and the [Aramaic] translation of "וירא" (to see) is "וחזי" (Translation mine) This ...


7

The Rambam (Tefilah 9:9) and Rashba (Responsum 1:183) write that Maariv's status as reshut is the reason there is no enactment for the leader to repeat the Amida aloud for those who don't know how to pray.


6

If you normally skip something which the Congregation says, either you should not be the Chazan or if you are the Chazan "Al Tifrosh Min HaZibur".


6

The opinion of the Shulchan Aruch, Orah Haim, Siman 124, S'if 4 is that 9 men answering is required, but the Mishnah Berurah (S'if Katan 19) brings down from Magen Avraham and the Maharil (Ashkenazic authorities) that the common custom is to use even those who are not listening to complete the minyan (which would mean 6 listening and 3 not listening). The ...


6

Yes, the original purpose was so that if someone doesn't know how to pray, they could hear the chazzan's repetition and fulfill their obligation that way. (Bear in mind that in Talmudic times, knowing how to pray meant a lot of memorization - written siddurim didn't appear until the 9th century.) It doesn't work for a person who does know how to pray on his ...


6

In Rambam's text of the siddur (printed after the various laws of prayer, blessings, and the like, in the back of his code), he writes: The chazan says each one calls the other, and the congregation answers holy holy holy ... the chazan says by David, your holy anointed one, and the congregation replies G-d shall reign forever. And all the parts that ...


6

Chabad custom is to say it at regular volume, see here. The halachic sources cited there include Shulchan Aruch, Orach Chayim 66:7, as well as Shulchan Aruch 111 (as mentioned by Gershon)


6

It's not unique. It's because it's the last blessing in a series. The same is true for bone (b'rachamav) Y'rushalayim after a meal and the final b'racha of Halel and p'suke d'zimra. Specifically, SA OC 215:1 has that we say amen to our own b'racha in each of these cases even without hearing someone else simultaneously, and I believe S'faradim follow this ...



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