Hot answers tagged chazzan-prayer-leader
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).
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 ...
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.
6
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, ...
6
Yes, there is a source: Shulchan Aruch Orach Chaim 69. They are doing what is known as "Perisah al haShema" whereby individuals who didn't hear Kaddish, Kedusha and Barchu can make it up with a later quorum. The details about how to do this are complicated and there are many opinions about what can and cannot be made up as well as how many of the people ...
6
I asked this question just this week to HaRav Zundel Kroizer. I asked if I could fly to EY knowing I would miss minyanim and kadeshim during the flight, but improve my learning here. He said the zchus of learning was far greater.
6
The decree is that one must repeat the Amida if there is a minyan praying together. There is no decree, however,that one must look for people that don't know how to pray.
Therefore, in the time of the Gemara, one had to do a chazaras hashatz even when there were no ignoramuses in the minyan.
So nowadays one must still repeat the Amida even though there ...
5
The Shach (YD 376 sk 14) rules that if there is no one who is as qualified to lead, the mourner may lead even on Shabbat. If no one else is even there, I presume the mourner is the most qualified.
5
Clearly, one of them would have to lead. The choice minhag not to have a mourner lead the tefillah on Shabbat or Yom tov is a matter of who is preferred to take the post (because of the honor of the tzibbur), not an absolute disqualification.
5
Shulchan Aruch (Orach Chaim 53:18) makes it clear that this is only because of the concern that he is an apikores.
The Mishnah Brurah there writes that if he immediately gives an explanation for why he did it, he can be the shliach tzibur.
Also, the Tiferes Yisrael (ch. 4 note 52) writes that it is only for that prayer that he doesn't get to be the shliach ...
5
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 ...
5
Beur Halacha 132 discusses drawing lots to determine who leads the service and then adds (in my own loose translation):
… and all this is when they can't both lead the service; if they can, and both are acceptable to the congregation, then let them draw lots [only] to determine who leads until "Ashre–Uva l'tziyon" and who leads from there ...
5
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 ...
5
One who errs in this regard must start over from the beginning (Shulchan Aruch, OC 582:1). The Beit Yosef implies that this applies to a sh'liach tzibbur, as well (OC 582:2). The Sha'arei T'shuvah, quoting the Z'kan Aharon (§ 6), rules explicitly that the sh'liach tzibbur must return to the beginning, and must repeat k'dushah, as well (OC 582:1).
4
The Meiri (Brachot 34a) rules that a Chazzan who makes such a mistake need only go back to Attah Kadosh (=LeDor VaDor for Ashkenazim).
Rav Ovadia Yosef has a Teshuva (Yabia Omer OC 1:8) where he goes through much of the literature on the matter and concludes in accordance with this opinion.
4
This halacha is brought in Shulchan Aruch 53:16
Here are some clarifications:
1) A regular/permanent Shliach Tzibur does not need to refuse.
(On the contrary, if a regular Shliach Tzibur refuses he shows that it is beneath his dignity
to daven until the congregation pleads with him [see Beit Yosef and Shulchan Aruch Harav 53:19])
2) If requested by an ...
4
Originally, there were 7 kaddishes for tefila,
3 during the morning service:
Following pesukei d'zimra
Following shemona esre
Following uva letzion
2 during the afternoon service:
Following ashrei
Following tachanun
2 during the evening service:
Preceding shemona esre
Following shemona esre
This was based on the verse "I praised you 7 times a ...
4
The Rambam writes (Tefillah 6:1)
תפלת הציבור נשמעת תמיד ואפילו היו בהן חוטאים אין הקדוש ברוך הוא מואס בתפלתן של רבים, לפיכך צריך אדם לשתף עצמו עם הציבור, ולא יתפלל ביחיד כל זמן שיכול להתפלל עם הציבור
The prayer of the community is always heard, even if there were sinners among them, for God refuses to reject the prayer of many. Therefore one should ...
4
Something I wrote on the topic a few years ago:
Tefillat hatzibbur b’tzibbur – There are different notions regarding the essence of davening and the role each of us plays in creating an atmosphere of kedusha. According to the rav’s interpretation of the rambam (hilchot tefilla in general, and the presence of perek 9 which details how the davening of the ...
4
Birke Yosef (OC 284) holds that when two people have otherwise equal obligation/right to an aliya to the Torah, but one is a talmid chacham, then the other gets the aliya. One of his arguments is that a talmid chacham can study in the merit of the deceased, whereas the other fellow has no merit comparable to an aliya.
Nit'e Gavriel (Avelus volume 2, chapter ...
3
The Rav Soloveitchik machzorim, as well as Spanish-Portuguese siddurim, note that the second amidah, as a collective amidah, are uniquely for all of klal israel. Both Rav Soloveitchik and those congregations stand during the entire repetition as a consequence. Thus, it would seem, that chazarat hashatz has specifically another, ahistorical dimension that ...
3
Building on Shmuel's answer the Alter Rebbe actually explains why this is so (Shulchan Aruch Orach Chaim 124:4), which I think is what underlies your question.
וכן כל דבר הניתקן בשביל דבר אחר אין ענינו שלא נעשית התקנה ההיא עד שיהיה שם אותו הדבר שנתקנה בשבילו רק ענינו שנעשית התקנה ההיא עכ"פ גזירה שמא יהיה שם אותו הדבר שנתקנה בשבילו (ואפילו אם בטלה הגזירה ...
3
The Rama (YD 376:5) says that if there are three brothers and one non-brother, they should all split four kadeishim, and the three brothers don't all say kadish at once. The Pischei Teshuvah (YD 376:6) says that everyone should say kadish all at once. They don't specify whether they are talking about in a case where there are enough to make many minyanim.
...
2
Tur Orach Chaim 90 says that that learning can always be done later, however Tefila b'Tzibur can not and therefore Tefila B'Tzibur is first.
ומיהו א"א ז"ל כתב בתשובת שאלה, וז"ל: טוב להתפלל עם הצבור בעשרה כי זמן
תפלה לחוד וזמן תורה לחוד, וגם אין תורתנו כל כך אומנתנו ובהרבה שעות
ביום אנו מתבטלין, נבטל תורתינו בשעת תפלה ונשלם אותה בשעות אחרות ונצא
ידי ...
2
See Rabbi Student's excellent treatment, "Kedusha of Roses", here.
It's discussed; hundreds of years ago there were discussions about church music; Rabbi Moshe Feinstein says listening to gospel tunes without the words is distasteful but permissible; Rabbi Y.H. Henkin shlit'a concludes quite reasonably that it all depends on what will/won't distract the ...
2
I do not have a source for this answer, but I have seen it done numerous times, that the Chazzan gets switched right before or after the silent Amida.
The closest reference I can find is the Mishna in Brachot (Ch. 5 Mishna 3)
העובר לפני התיבה וטעה, יעבור אחר תחתיו; לא יהא סרבן באותה שעה. מניין הוא מתחיל, מתחילת הברכה שטעה זה
A Chazan who errs (and ...
2
I was talking to a friend of mine today about this question and he told me that recently he was in a Shul and no one wanted to Daven Musaf for the Amud. The Gabai has already Davened Shacharis and read the Kriyas HaTorah. So the Gabai made a loud announcement "Good Shabbos - Thanks for all of you joining with our Minyan. I am leaving now and will come back ...
1
I don't have a source for this, but I don't think there is one (3 months is enough time for bigger Talmidei-Chachmim than me to find one), so I'll use logic (aka Svara).
Ashkenaz minhag is that the shat"z (shliach-tzibur) says the prayer quitely except for last (and maybe also first) verse of each part (and defining "part" is quite... per part). The ...
1
Sefer Vavei Hamudim, Chapter 10, The Pillar of Service
(Not to speak meaningless conversation in a synagogue even if it is not the time of prayer and how much more so during tefilah and the reading of the Torah.) It seems that sitting in a synagogue is considered a mitzvah and meaningless conversation and such is like a sin that extinguished a mitzvah, ...
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