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As an extension of this question:

When I daven and am still davening when the shaliach tzibbur repeats shmoneh esrei, I know I am supposed to stand quietly during kedusha and continue with my davening after it is done. But when is it "done"? On the yamim nora'im, the bracha which seems to close kedusha (hamelech hakadosh) is not said until many paragraphs after what is usually the end, yimloch hashem l'olam. Does that mean that during the year, I may resume my davening after the "yimloch" line is said, or that on R"H and Y"K I should wait until the bracha is said before resuming?

  • The first answer there says the goal is to perform Shomea' ke'oneh. At which points of Kedusha would you want to be fulfilling that? I'm guessing any time you would have said something had you not been in your silent 'Amida. – Double AA Jun 30 '13 at 13:58
  • @DoubleAA including amein to the bracha? and if so, is all the stuff between yimloch and the bracha of hamelech of the same status as kedusha -- ie should everyone else be standing as if kedusha wasn't over yet? – rosends Jun 30 '13 at 14:39
  • "Status of kedusha" regarding standing in place and "status of kedusha" regarding required responses are not necessarily parallel – Double AA Jun 30 '13 at 14:46
  • Per @DoubleAA's last comment, I suppose this is technically not a duplicate of judaism.stackexchange.com/q/5708. It's very similar, though. – msh210 Jun 30 '13 at 19:13
  • @msh210 If you could get me a source that says that the rules for both applications are identical then I'd be overjoyed. I just don't know if that is the case. – rosends Jun 30 '13 at 19:16
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During the regular year, the Chabad custom is to stand at attention until after the sheliach tzibbur has said ha'E-l hakadosh

According to the footnote:

"The source for the above is Eliyah Rabbah, end of sec. 95 (and regarding speaking at this time see also the view of Maharil, cited in Darchei Moshe and Eliyah Rabbah at the end of sec. 125)."

I don't see why it should be any different if you're waiting to continue your silent prayer.

  • this is very helpful -- 2 questions remain: is this the same practice for resuming davening and does this apply on the yomim nora'im when there is a longer pause before the bracha. – rosends Jun 30 '13 at 22:55
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    @Danno: 1) I don't see why it should be any different 2) no (based on practice) – Menachem Jun 30 '13 at 23:24
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    @Menachem the notion of a difference plays off DoubleAA's comment on the question that there might be 2 separate notions. And as to your note 2, does this mean that though there is black letter source for waiting till the end of the bracha, the practice on R"H and Y"K is simply not to follow that practice? – rosends Jul 1 '13 at 1:12
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    @Danno. With regards to note 2, That is discussed in the question linked by msh210. Also I just looked there and noticed that I actually commented there about this custom last year: judaism.stackexchange.com/questions/5708/… – Menachem Jul 1 '13 at 2:07
  • There are Posekim that disagree with this Elya Raba (e.g. HaRav Haim Kanievsky). – Hacham Gabriel Jul 1 '13 at 4:26
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Mishna Berura 124:1 writes that aside from לעומתם, נעריצך/נקדש, and ובדברי, all of the extra additions to Kedusha on Shabbos are not part of Kedusha and one need not listen to the chazzan for those sections. He also brings that even ימלוך is not part of Kedusha and need not be listened to according to the Mogen Avrohom.

Accordingly, the same should apply on Rosh Hashana, that the primary Kedusha is just those parts.

That which one may or may not stop to listen to the conclusion of the beracha, הקל הקדוש, is really a separate point. The Mishna Berura (66:21) explains that it has special significance as the conclusion of the first three berachos (and therefore one would answer אמן to it while in the middle of kerias shema), but it is not a part of Kedusha, which has already ended.

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many people simply stop standing for kedusha after "ukdoshim yihallilucha selah." before beginning "baruch atah hashem haayl hakadosh" even, and this is seen clearly at least in the chabad machzorim which say "you may be seated" after "selah" for Rosh hahsana

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