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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 ...


8

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 ...


7

R Eli Mansour brings the Shulchan Aruch (OC 109:2) that if a person comes late to the synagogue and misses the congregation's silent Amidah, he can still earn the merit of praying with the congregation by reciting the Amidah word for word with the Chazan. When he and the Chazan complete the Beracha of "Mechayei Ha'meitim," he recites Kedusha ...


6

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 ...


5

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 ...


5

See Igros Moshe (או"ח ד' סימן יט'): עיון בספר בזמן חזרת הש"ץ עש"ק ד' אייר תשל"ד. מע"כ ידידי הנכבד מאד מו"ה ר' זלמן אריה הילזענראד שליט"א. הנה בדבר עיון בספר בזמן חזרת הש"ץ, עיין במג"א סימן קכ"ד סק"ח שהביא מתשובת מ"ע דהאנשים שלומדים בעת חזרת הש"ץ התפלה אם מכוונים לסוף הברכה לענות אמן כראוי אין למחות בידם, משמע שסובר דכל השתיקה היא רק כדי שיוכל לומר ...


5

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 ...


4

The Shulchan Aruch doesn't say so, but see Rabbi Eliezer Melamed who says that it is preferable to stand, because the rest are considered "partners" with the chazzan in prayer. However, it is not obligatory. He relies on the Mishnah Berura (124, 20) who says that the tzibbur, by listening and lechaven, are semi-praying as well. And he also says this is an ...


4

Maariv is originally a tefillat reshut (optional prayer), so if one couldn't, one didn't. Mincha and Shacharit were already obligatory which is why the chazzan's repetition was enacted for those who couldn't on their own. Presumably even if your argument were otherwise a justification of instituting a chazarat hashatz for optional services, the tircha d'...


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 Kaf HaChaim states that according to the Arizal (a "sod") chazaras hashatz is the "ikur tefilah." According to this view, it appears that those who do not listen, pay attention and answer amen to chazares hashatz have never properly davened. Something to consider before the Yomim Noraim!!!


3

See Shulchan Aruch Orach Chayim 109, 2. If one starts the Tefila at the same time as the Shaliach Tsibbur, when the Shaliach tsibur begins Nakdishach {nekadesh for Ashkenazi minhag, Magen Avraham} one needs to say each word of the whole kedusha as the shaliach tsibur says it and the whole beracha "Hakel Hakkadosh" {with the nusach ledor vador for ...


3

When I asked my LOR the rules in these situations he said: The Chazzan starts the Shemoneh Esrei out loud as you mentioned. He says the Kedusha with the Congregation as usual, and he finishes לדור ודור At that point he continues silently by himself (and does not say אתה קדוש) At the end of Kedusha the Congregation takes three steps back and three steps ...


3

See this review of the Sidur of Rav J. B. Soloveitchik . It was his practice to stand with his feet together through the entire repetition of the Amida. In the Rosh Hashono Machzor “Mesoras Harav” , the section on his hanhagos explains that the Rambam in Hilchos Tefiloh 8 (4) refers to the repetition as “the prayer of the congregation” which means ...


2

Ba'er Hetev note #8 says that one who isn't listening is not included as part of the minyan, and this includes even one who is a pike'ach. The term pike'ach refers to someone who is deaf but can speak (vs. a cherish who can neither hear nor speak.) So, I'm focusing mainly on your 2nd bulleted item, here and making some logical conclusions: It is already ...


2

Halachipedia says: If you notice that someone made a mistake in Davening that would require him to go back to the beginning, for example, you heard someone miss Mashiv HaRuach (and Morid HaTal), one may signal with one’s hands in order to get his attention, if that’s unsuccessful, one should tell him after Davening. However, this leniency isn’t ...


1

See SA OC 109.1 הנכנס לבית הכנסת ומצא צבור מתפללין אם יכול להתחיל ולגמור קודם שיגיע שליח ציבור לקדושה או לקדיש יתפלל והוא הדין אמן דהאל הקדוש ושומע תפלה דינן כקדיש וקדושה (תוספות והרא"ש ומרדכי פרק מי שמתו ותרומת הדשן סימן י"א). One who has just entered the synagogue he find that the congregation are praying. If he is able to begin and end before ...


1

The שולחן ערוך seems to contradict himself in this area. In או''ח סימן נה סעיף ו he says that it is ok to say קדיש whilst someone there is sleeping or saying שמונה עשרה and there are only 10 people in the room including that person. However, in סימן קכד סעיף ד he says that if there aren't 9 people responding to חזרת הש''ץ, it is almost a ברכה לבטלה. I am ...


1

I believe the accepted rule is that if he can finish repeating the shemoneh esrei before the chazzan reaches kedusha (so that he can answer along with the congregation), he should repeat it immediately. Otherwise, he should wait till the chazzan begins his repetition and say the entire shemoneh esrei along with him word by word including kedusha. (I believe ...


1

See Tur Orach Chayim 237 : ומתפללים הצבור בלחש ואין שליח צבור מחזיר התפפילה. וכתב הרמב"ם ז"ל (הלכות תפילה פרק ט' הלכה ט') הטעם לפי שאינה חובה. ‏ The congregation pray silently and the Shaliach Tsibut doesn't repeat the prayer, the reason, wrote Rambam, is that the prayer of even is not mandatory. Rambam: He does not repeat the evening Shemoneh ...


1

The Rambam writes in Hilchos Tefillah Chapter 8, Halacha 4, "How do we perform Tefilla B’Tzibbur, Public Prayer? One person Davens out loud and everyone else listens." This teaches that Tefilla B’Tzibbur is only possible through the Shaliach Tzibbur. We can understand from here that the Shaliach Tzibbur is not just “leading the Davening”. Rather, he is ...


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