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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

I witnessed the Rosh Yeshiva of Ner Israel several times pick up a sefer and learn when the Chazzan would choose a slow tune for Mimkomcha of the Shabbos Shacharis Kedusha. I don't see piyutim being any different than the sections between the primary lines of Kedusha, and certainly not any more stringent. The Rosh Yeshiva never learned or did anything ...


5

If the Rabbi of a congregation forgot to count one day and he usually makes the bracha out loud, he may continue to count with a bracha; by not continuing to count he will cause a disgrace for Torah and is a disgrace for the members of the congregation. (Shevet Ha'Levi 3:96, 4:157 note to ch 96) The heter is for a Rabbi because of his public position, not ...


5

In Shulchan Aruch siman 123 siff 5 the Mechaber tells us the Sha'tz does not need to take 3 steps back after his repetition aloud of the Shmoneh Esrei. The Mishna Berurah 18 explains this is because he relies on the three steps he takes back after Uvah Litzion, and even though there might be Krias Hatorah and Hallel and Avinu Malkeinu, it is not a hefsek ...


4

The Zohar (which is the source for saying this in the first place) states that the prayer should be said "כד מפקין ס"ת בצבורא למקרא ביה", when the Torah scroll is removed in the minyan to be read. Of course, this is still relatively ambiguous. The Siddur Maharsha"s (R. Shabtai Sofer), one of the first mainstream siddurim to include this prayer, says to say ...


4

The Lubavitcher Rabbi Zatzal Igros Kodesh 11:401 explained the purpose of Tevila in the Mikva in the morning is based on the Rashba which is mentioned in the Magen Avraham 4 that when one prays he is like the Kohain who is doing the Avoda, and the Kohain always does a Tevila prior to doing the Avoda. However since it is too difficult (אין כח בצבור לעמוד בה) ...


4

Chazon Ish (Dinin vehanhagos Mai'hachazon Ish 4:33) writes that he should take the steps to the side. If that is not possible, Rav Elyashiv paskens that he should start chazaras hashatz without stepping backwards.( source: Mishna Berurah (Dirshu edition) 102:Note 26 ) Aruch Hashulchan (102:13), however, writes that in a similar circumstance where the rabbi ...


4

According to this article from the Da'at website: During the repetition of the amida, it is the Tunisian custom for the congregation to respond "livracha" (meaning "for blessing") after the words "Morid hageshem" (meaning "He brings down the rain", recited during the winter months) or "Morid hatal" (meaning "He brings down the dew", recited during the ...


4

Shulchan Aruch Harav Orach Chaim 68:1 (basically paraphrasing the Ramo, with a reference to the Maharil): ומכל מקום לא יעסוק בשום דבר ואפילו בדברי תורה אסור להפסיק לעסוק כל זמן שהצבור אומרים פיוטים כ"ש לדבר שום שיחה בטילה ומכל מקום מי שלומד על ידי הרהור שרואה בספר ומהרהר אין בזה איסור כלל שהרהור אינו כדבור ואינו חשוב הפסק אלא שיש לחוש להמון עם שאל יראו ...


4

The Radvaz says (in relation to a different question) that the first silent one is the one for his personal obligation, under the principle of תדיר, and the second is to fulfill the obligation of those who couldn't daven to themselves. It doesn't seem plausible that he would say that in only the case he was dealing with (where the Shatz missed the previous ...


3

The Sefer Ishei Yisroel perek 29:16 writes that the shaliach tzibur should go back to the side of the person in back of him,but if there are people to the side as well then he can start without taking three steps back.,because of tircha dzibutah. If you want all the sources in footnote let me know.


3

From Penei Baruch Siman 29: אבל תוך י״ב חודש על אביו ואמו ובתוך שלשים על שאר קרובים אסור לעבור לפני התיבה בראש השנה ויום הכיפורים. וכשאין אחר כמותו מותר My loose translation: A mourner within 30 days of the passing of all relatives and within 12 months of his father or mother is forbidden to be a chazzan on Rosh Hashana and Yom Kippur. However if ...


3

Shulchan Aruch (OC 126:3) rules that for any mistake that would require an individual to repeat Shemonei Esrieh, if the Chazzan made such a mistake in his repetition he would have to say it over again. (There are some exceptions, but they are not relevant to our question.) The Sefer Shegiyos Mi Yavin (a book dealing with the laws of mistakes that occur ...


3

This is addressed by the gemarah Yerushalmi Sotah 7:4 which learns the idea out of the pasuk in Devarim 27:26 אָרוּר, אֲשֶׁר לֹא-יָקִים אֶת-דִּבְרֵי הַתּוֹרָה-הַזֹּאת The gemarah explains that the standing (up) of the torah implies that the Chazzan should stand. ארור אשר לא יקים את דברי התורה הזאת. וכי יש תורה נופלת. שמעון בן יקים אומר זה החזן ...


3

Kaf HaChaim 55:5 says that if there is no Minyan when starting Hodu (Nushach Sefardim) then when they arrive at Boruch Sheamar you can say Rabbi Chananya ben Akashya..... and say at that point the Kaddish D'Rabanan. He does not mention any other options or later locations where this kaddish may be said. In addition There may be a difference of opinion ...


2

Yes. See Shulchan Aruch Orach Chaim 126:1 - "mazkirim oso" ("we remind him"). In fact, if the shatz skips over Birchas HaMalshinim, the Michaber goes as far to say "misalkin oso" ("we remove him") due to concerns of apikorsus. The Mishneh Brurah expands that concern to other brochas. Additionally, a shatz can be replaced with another shatz if he is ...


2

See Siman 55 in Biur Halacha: http://www.hebrewbooks.org/pdfpager.aspx?req=14170&st=&pgnum=172&hilite= Summary: Taz isn't too fond of the idea of having a deaf Shaliach Tzibbur. If he is davening, however, according to Magen Avraham, Gra, Bach and others, it appears we should not remove him from the amud. Rabbi Akiva Eiger concludes that ...


2

I found explanations in Rite and Reason: 1050 Jewish Customs and Their Sources By Shemuʼel Pinḥas Gelbard (p. 129). I am summarizing: The 1st answer mentions that the Torah should be raised slightly at the name of Hashem (God) in each of the 3 verses, Shema, Echad Elokeinu and Gadlu. This is because we want to elevate God's name. (My opinion - this answer ...


2

AFAIK, the mourner is temporarily the Shaliach Tzibbur while saying Kaddish -- in a sense, he is taking over for the Chazzan -- and the t'filah is not complete until Kaddish is said. Hence, the Chazzan should stand where he was and answer Kaddish just like the rest of the tzibbur -- just as it is not ideal for any member of the tzibbur to remove his talis ...


2

As always, please consult your rabbi for a practical ruling. The Seridei Eish (2:8) defends the practice of women singing zemirot on Shabbat by citing the Sdei Chemed (Klalim, Maarechet Hakuf, 42) who quotes the Divrei Cheifetz who asserts that the Kol Isha prohibition does not apply to women singing Zemirot, because men do not derive pleasure from the ...


2

Despite the regular principle of "Safek brachot l'hakel", when in doubt do without a bracha, the case of sefirat ha'omer may be different. This because only the Behag understands that it is problematic to count if one lost count. Because the opinion is remote, in a case of embarrassment we could rely on the other opinions and allow the Rabbi or Chazzan in ...


2

Where is the source for not answering אמן to a ברכה until it is totally finished It's called an אמן חטופה and the Rambam (Hil. Brachot 1:14) already codifies it. The source is from Brachot 47a. As the Kitzur Shulchan Aruch (6:10) defines it: גַּם יִזָּהֵר מְאֹד שֶׁלֹּא יַעֲנֶה אָמֵן קֹדֶם שֶׁסִּיֵּם הַמְבָרֵךְ כָּל הַבְּרָכָה, כִּי זֶהוּ אָמֵן ...


2

The Shla (in mitzvat tefillin) wrote in the name of the Zohar (Emor) that "le-shem yichud Kudsha Brikh Hu..." should be said, as brought in the siddurim. This is agreed to by the Artzot Ha-chayim (25, Ha-me'ir La-aretz 29) and others (see, e.g., the introduction of the Shev Shematta). In contrast, the Noda Bi-yehuda wrote (OC vol. II, 107 and YD vol. I, ...


2

See this article. Excerpt: The classic Talmudic source on musical instruments is the Babylonian Talmud (rabbinic text finished in the year 500 and edited until approximately 650 C.E.), tractate Beitza 36b, in which the rabbis explain that the rabbinic prohibition is based on the concern that one might end up fixing the musical instrument if it ...


2

A chazzan does not wear the talis to be yotzeh the mitzvah of tzitzis. He only wears it to have an atiffa, for kavod hatzibur. This is the same reason he doesn't make a bracha on it when he puts it on.


2

In a Shul that I Davened there was such an issue and the Kohanim would go out prior to the beginning of the Chazaras Hashatz and have their hands washed and Chazaras Hashatz began when they came back into the Shul. I was once in a different community where they installed a sink in the back of the Bais Medrash as they had this problem too. From Din.org - ...


2

I'm "extraplocombing" (extrapolating and combining) the answers from your referenced question regarding Shacharit with Mishnah Brura 232:2. See Sha'arei Tzion #4, who points out that since Ma'ariv is reshut (not obligatory) we are not as concerned about the requirement of smichat g'ulah litfilah (loose translation - connecting the concept of redemption as ...



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