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Let's say a chazzan makes a mistake in his personal Shmoneh Esrei that he would have to repeat it for (e.g. missed yaaleh vyavoh). Can he use the chazarat hashatz as his required repetition, or must he repeat it silently, and then again aloud?

I think that the purpose of the chazarat hashatz was originally to allow people to be yotzei their chiyuv by listening and answering amen. Couldn't he theoretically be yotzei from the repetition also?
Also, having the congregation wait for the chazzan to repeat Shmoneh Esrei silently might come under tircha dtzibura.

  • similar judaism.stackexchange.com/q/26896/759 – Double AA Apr 14 '15 at 23:07
  • A chazan who shows up late can just say the "repetition" and be done. This seems analogous. – Double AA Apr 14 '15 at 23:12
  • I believe the silent amida of the chazzan was really just meant as a practice run in the age of no siddurim. (For this reason, I think Rav SZ Auerbach may have at one point only pretended to say the silent amida when he was chazzan.) – Loewian Apr 15 '15 at 2:03
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Short answer: Yes.

Long answer: It depends:

The Kitzur Shulchan Aruch states in סימן יט - דיני משיב הרוח, טל ומטר, יעלה ויבא ועננו that it depends:

  • If the mistake was in the first 3 Brachot and he noticed before ending his silent Amida, then he goes back, if doing so won't inconvenience the congregation.
  • If he made any other mistake, he relies on his repetition and does not daven a second silent Amida.

If he relies on his repetition, he has to end the loud Amida [by reciting quietly] אֱ-לֹהַי נְצֹר וְכוּ'‏ and take 3 steps back [before continuing the service].

סעיף יג: שְּׁלִיחַ צִבּוּר שֶׁטָּעָה בִּתְפִלַּת הַלַּחַשׁ, אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל שֵׁנִית מִפְּנֵי טֹרַח הַצִּבּוּר, אֶלָּא סוֹמֵךְ עַל הַתְּפִלָּה שֶׁיִּתְפַּלֵּל בְּקוֹל רָם, (וְלָכֵן לְאַחַר חֲזָרַת הַתְּפִלָּה יֹאמַר אֱ-לֹהַי נְצֹר וְכוּ' וְיַפְסִיעַ גּ' פְּסִיעוֹת) אַךְ אִם טָעָה בּג' בְּרָכוֹת רִאשׁוֹנוֹת וְנִזְכַּר קוֹדֵם שֶׁהִשְׁלִים תְּפִלָּתוֹ, בְּעִנְיָן שֶׁלֹּא יְהֵא בַּחֲזָרָתוֹ טֹרַח הַצִּבּוּר, יַחְזֹר (קכ"ג קכ"ו). ‏

The Shulchan Aruch in סימן קכו - דין שליח צבור שטעה states that in the first 3 Brachot he always has to go back, but the Be'er Heitev elaborates that this only applies if he has not yet ended his Amida.

ד: אִם טָעָה שַׁ''ץ כְּשֶׁהִתְפַּלֵּל בְּלַחַשׁ, לְעוֹלָם אֵינוֹ חוֹזֵר וּמִתְפַּלֵּל שֵׁנִית מִפְּנֵי טֹרַח הַצִּבּוּר, אֶלָּא סוֹמֵךְ עַל הַתְּפִלָּה שֶׁיִּתְפַּלֵּל בְּקוֹל רָם, וְהוּא שֶׁלֹּא טָעָה בְּג' (ה) רִאשׁוֹנוֹת, שֶׁאִם טָעָה בָּהֶם, לְעוֹלָם חוֹזֵר כְּמוֹ שֶׁהַיָּחִיד חוֹזֵר.‏

באר היטב (ה) ראשונות. כתב לבוש דוקא כשנזכר קודם שהשלים תפלתו אבל אחר שהשלים תפלתו אינו חוזר ובל''ח חולק ומ''א הסכים כלבוש ע''ש:‏

  • Since when is Elohai Netzor obligatory ever? – Double AA Apr 15 '15 at 15:12
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    Mistakes in the first 3 b'rachot would normally be one of: - said Morid HaGeshem in the period when it isn't said - said nothing when Morid HaGeshem should be recited - Said HaKeil Hakadosh during Aseret Y'mei T'shuva instead of HaMelech Hakadosh. However no repetition necessary if you said Morid HaTal when you are supposed to say Morid HaGeshem, or if you said HaMelech HaKadosh when it isn't Aseret Y'mei T'shuva. (Also no need if you omitted Zochreinu L'Chayim or Mi Chamocha Av Harachamim during Aseret Y'mei T'shuva) – CashCow Apr 15 '15 at 15:54
  • @DoubleAA - Maybe the Kitzur S.A. considers it part of the "Nussach". Or maybe he realy means יהיו לרצון. IDK. his source in SA - 123:7 simply says: גַּם שְׁלִיחַ צִבּוּר צָרִיךְ לִפְסֹעַ ג' פְּסִיעוֹת כְּשֶׁמִּתְפַּלֵּל בְּלַחַשׁ, וּכְשֶׁיַּחֲזֹר הַתְּפִלָּה בְּקוֹל רָם אֵין צֹרֶךְ לַחֲזֹר לִפְסֹעַ ג' פְּסִיעוֹת. וְאִם לֹא הִתְפַּלֵּל בְּלַחַשׁ רַק בְּקוֹל רָם, פּוֹסֵעַ ג' פְּסִיעוֹת אַחַר תְּפִלָּתוֹ שֶׁבְּקוֹל רָם (אַבּוּדַרְהַם – Danny Schoemann Apr 16 '15 at 8:39

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