Chazarat HaShatz - Revision history

YitzchakSultan1 at 03:10, 6 July 2023

2023-07-06T03:10:11Z

Unknown user at 21:09, 9 September 2021

2021-09-09T21:09:15Z

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	Chazal instituted that after a [[minyan]] prays [[Shemona Esreh]] the Shaliach Tzibbur should repeat [[Shemona Esreh]] aloud.<ref>Shulchan Aruch 124:1</ref> Although the reason Chazal instituted this practice was in order to fulfill the obligation of those who didn't know how to say [[Shemona Esreh]] on their own, this practice is still an obligation for a [[minyan]] of people who are all capable of saying [[Shemona Esreh]] themselves.<ref>Shulchan Aruch 124:3, Yalkut Yosef 124:1</ref> During Chazarat HaShatz there is a mitzvah of [[Kedusha]] described on its own page. During Chazarat HaShatz, the Cohanim perform the mitzvah of [[Birkat Cohanim]] which is discussed on its own page.		Chazal instituted that after a [[minyan]] prays [[Shemona Esreh]] the Shaliach Tzibbur should repeat [[Shemona Esreh]] aloud.<ref>Shulchan Aruch 124:1</ref> Although the reason Chazal instituted this practice was in order to fulfill the obligation of those who didn't know how to say [[Shemona Esreh]] on their own, this practice is still an obligation for a [[minyan]] of people who are all capable of saying [[Shemona Esreh]] themselves.<ref>Shulchan Aruch 124:3, Yalkut Yosef 124:1</ref> In fact, it is considered so important that the Arizal writes it is higher than the Silent Amida itself. During Chazarat HaShatz there is a mitzvah of [[Kedusha]] described on its own page. During Chazarat HaShatz, the Cohanim perform the mitzvah of [[Birkat Cohanim]] which is discussed on its own page.

	==Proper behavior during Chazarat HaShatz==		==Proper behavior during Chazarat HaShatz==

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Sources

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	==Sources==		==Sources==
	<references />		<references />

			{{Prayers}}
			[[Category:Prayer]]

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	#There are differing opinions on whether one should stand during Chazarat Hashatz.<ref>The Rama OC 124:4 quotes from the Sefer Haminhagim that one should stand during Chazarat Hashatz. Mishna Berura 124:20 explains based on earlier acharonim (Gra 124:4 and S”A Harav 124:7) that, since the people in the congregation are fulfilling their obligation through Shomea Ke’oneh when the chazan recites it, it is as if they themselves are praying and should therefore stand. He also cites Pri Megadim (Mishbetzot Zahav 124:2) that, unfortunately, many people have neglected this old custom of standing throughout and instead sit and talk. <br>		#There are differing opinions on whether one should stand during Chazarat Hashatz.<ref>The Rama OC 124:4 quotes from the Sefer Haminhagim that one should stand during Chazarat Hashatz. Mishna Berura 124:20 explains based on earlier acharonim (Gra 124:4 and S”A Harav 124:7) that, since the people in the congregation are fulfilling their obligation through Shomea Ke’oneh when the chazan recites it, it is as if they themselves are praying and should therefore stand. He also cites Pri Megadim (Mishbetzot Zahav 124:2) that, unfortunately, many people have neglected this old custom of standing throughout and instead sit and talk. <br>
	On the other hand, Rabbi Yaakov Chagiz (Halachot Ketanot 2:80), suggests proving that one may sit during the repetition from the Gemara's comment in Yoma 87b that Shmuel would rise for the recitation of Viduy on Yom Kippur. If Shmuel had to rise for the Viduy, then he must have been sitting during the repetition of the Amida, thus proving that one need not stand during the repetition. However, it could also be that Shmuel wasn’t feeling well enough to stand. He concludes that the prevalent custom in Sephardic communities was to stand and he has seen some people from Ashkenaz communities sit.		On the other hand, Rabbi Yaakov Chagiz (Halachot Ketanot 2:80), suggests proving that one may sit during the repetition from the Gemara's comment in Yoma 87b that Shmuel would rise for the recitation of Viduy on Yom Kippur. If Shmuel had to rise for the Viduy, then he must have been sitting during the repetition of the Amida, thus proving that one need not stand during the repetition. However, it could also be that Shmuel wasn’t feeling well enough to stand. He concludes that the prevalent custom in Sephardic communities was to stand and he has seen some people from Ashkenaz communities sit.
	At first glance, the Rambam (Tefilla 9:3) seems to hold that one should stand, as he says that during chazarat hashatz “all are standing (עומדים) and listening.” However, Chacham Ovadia (Shu”t Yechave Daat 5:11) and others point out that from the fact that the Rama did not bring this as a source, it is apparent that one can understand the Rambam as referring to being silent and still, not necessarily standing on one’s feet. </ref>Most Ashkenaz poskim encourage one to stand.<ref>Kitzur Shulchan Aruch 20:1 writes that someone who can easily stand should do so, as if he is actually saying Shemoneh Esreh himself. Aruch Hashulchan 124:9 writes that the practice of God-fearing Jews is to stand if they are healthy. See Piskei Teshuvot 124:10 who cites poskim on both sides of this issue.</ref> The common practice among ~~Sepharadim~~ is to sit, although it is praiseworthy to stand.<ref>Interestingly, although many Sephardic Acharonim included the Chida (Kesher Godel 18:12), Kaf Hachaim Palacci 15:53, Ben Ish Chai Shanah 1 Teruma 10 and Kaf Hachaim Sofer 124:24 strongly encourage standing, Chacham Ovadia Yosef writes in Shu”t Yechave Daat 5:11 that the common practice among ~~Sepharadim~~ is to sit and that this practice has what to rely on. Nevertheless, he adds that Hamachmir tavo alav beracha.<br>		At first glance, the Rambam (Tefilla 9:3) seems to hold that one should stand, as he says that during chazarat hashatz “all are standing (עומדים) and listening.” However, Chacham Ovadia (Shu”t Yechave Daat 5:11) and others point out that from the fact that the Rama did not bring this as a source, it is apparent that one can understand the Rambam as referring to being silent and still, not necessarily standing on one’s feet. </ref>Most Ashkenaz poskim encourage one to stand.<ref>Kitzur Shulchan Aruch 20:1 writes that someone who can easily stand should do so, as if he is actually saying Shemoneh Esreh himself. Aruch Hashulchan 124:9 writes that the practice of God-fearing Jews is to stand if they are healthy. See Piskei Teshuvot 124:10 who cites poskim on both sides of this issue.</ref> The common practice among Sephardim is to sit, although it is praiseworthy to stand.<ref>Interestingly, although many Sephardic Acharonim included the Chida (Kesher Godel 18:12), Kaf Hachaim Palacci 15:53, Ben Ish Chai Shanah 1 Teruma 10 and Kaf Hachaim Sofer 124:24 strongly encourage standing, Chacham Ovadia Yosef writes in Shu”t Yechave Daat 5:11 that the common practice among Sephardim is to sit and that this practice has what to rely on. Nevertheless, he adds that Hamachmir tavo alav beracha.<br>
	The Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110 states that during the [[Chazarat Hashatz]] one should stand; nevertheless, one who is old or sick is permitted to sit.</ref> The practice of Rav Soloveitchik was to stand throughout Chazarat Hashatz with his feet together. Rav Schachter Shlit”a and other talmidim of Rav Soloveitchik follow this practice.<ref>Rav Schachter Shlit”a (Nefesh Harav pg. 123-124) quotes from Rav Soloveitchik that chazarat hashatz is offered as a Tefillat Hatzibbur. Tefilla Betzibbur is when ten people get together to offer individual prayers. Tefillat HaTzibbur is the prayer of the tzibbur, which is fulfilled through the repetition of the shemoneh esrei, with the chazzan offering that tefilla on everyone’s behalf just like a Kohen offering a korban on behalf of the congregation. To fulfill the second part, the Rav had the minhag to stand with his feet together for the entire repetition. See there for other ramifications of this distinction. Rav Mordechai Willig stands with his feet together, but mostly because this makes it easier to focus.</ref>		The Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110 states that during the [[Chazarat Hashatz]] one should stand; nevertheless, one who is old or sick is permitted to sit.</ref> The practice of Rav Soloveitchik was to stand throughout Chazarat Hashatz with his feet together. Rav Schachter Shlit”a and other talmidim of Rav Soloveitchik follow this practice.<ref>Rav Schachter Shlit”a (Nefesh Harav pg. 123-124) quotes from Rav Soloveitchik that chazarat hashatz is offered as a Tefillat Hatzibbur. Tefilla Betzibbur is when ten people get together to offer individual prayers. Tefillat HaTzibbur is the prayer of the tzibbur, which is fulfilled through the repetition of the shemoneh esrei, with the chazzan offering that tefilla on everyone’s behalf just like a Kohen offering a korban on behalf of the congregation. To fulfill the second part, the Rav had the minhag to stand with his feet together for the entire repetition. See there for other ramifications of this distinction. Rav Mordechai Willig stands with his feet together, but mostly because this makes it easier to focus.</ref>
	#Many poskim say that you should stand with your feet together until the conclusion of Hakel Hakadosh.<ref><Yechave Daat 5:11 writes that even if one sits for the rest of Chazarat Hashatz, he should stand with his feet together until the conclusion of Hakel Hakadosh based on Darkei Moshe 125:2 citing the practice of the Maharil. Aruch Hashulchan 95:5, Eliya Rabba 95:7, Kaf Hachaim Palacci 15:58 write similarly. Shevet Halevi OC 3:15:6 explains that the entire beracha has the status of kedusha itself, and the amen afterwards includes the kedusha and the beracha. This is reflected by Magen Avraham 66:6. The Dirshu Mishna Berura 125:12 cites Rav Chaim Kanievsky in Sheilat Rav p. 196 that one may move after Yimloch, and Tefilla Kehilchata writes that the majority of poskim rule likewise. Rav Shlomo Zalmen Auerbach (Halichot Shlomo Tefilah 8:60) maintains that on Rosh Hashana and Yom Kippur when there is a long time between Kedusha and Hamelech Hakadosh, it isn't necessary to stand until Hamelech Hakadosh. </ref> One must also be standing when the chazan reaches Modim Derabanan, because one cannot halachically bow from a seated position.<ref>Shu”t Yechave Daat 5:11, Yalkut Yosef 127:1, Ishei Yisrael 24:38, Halichot Shlomo, Tefillah ch. 9 n. 35 </ref>		#Many poskim say that you should stand with your feet together until the conclusion of Hakel Hakadosh.<ref><Yechave Daat 5:11 writes that even if one sits for the rest of Chazarat Hashatz, he should stand with his feet together until the conclusion of Hakel Hakadosh based on Darkei Moshe 125:2 citing the practice of the Maharil. Aruch Hashulchan 95:5, Eliya Rabba 95:7, Kaf Hachaim Palacci 15:58 write similarly. Shevet Halevi OC 3:15:6 explains that the entire beracha has the status of kedusha itself, and the amen afterwards includes the kedusha and the beracha. This is reflected by Magen Avraham 66:6. The Dirshu Mishna Berura 125:12 cites Rav Chaim Kanievsky in Sheilat Rav p. 196 that one may move after Yimloch, and Tefilla Kehilchata writes that the majority of poskim rule likewise. Rav Shlomo Zalmen Auerbach (Halichot Shlomo Tefilah 8:60) maintains that on Rosh Hashana and Yom Kippur when there is a long time between Kedusha and Hamelech Hakadosh, it isn't necessary to stand until Hamelech Hakadosh. </ref> One must also be standing when the chazan reaches Modim Derabanan, because one cannot halachically bow from a seated position.<ref>Shu”t Yechave Daat 5:11, Yalkut Yosef 127:1, Ishei Yisrael 24:38, Halichot Shlomo, Tefillah ch. 9 n. 35 </ref>
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	==Practices of the Shaliach Tzibur==		==Practices of the Shaliach Tzibur==

	#According to the ~~Sepharadic~~ custom, at the beginning of the Chazarat HaShatz, the Shaliach Tzibur should say the pasuk "Hashem Sefatay Tiftach ..." aloud. According to the Ashkenazic custom, at the beginning of the Chazarat HaShatz, the Shaliach Tzibur should say the pasuk "Hashem Sefatay Tiftach ..." softly. <ref>Yalkut Yosef 124:1. </ref>		#According to the Sephardic custom, at the beginning of the Chazarat HaShatz, the Shaliach Tzibur should say the pasuk "Hashem Sefatay Tiftach ..." aloud. According to the Ashkenazic custom, at the beginning of the Chazarat HaShatz, the Shaliach Tzibur should say the pasuk "Hashem Sefatay Tiftach ..." softly. <ref>Yalkut Yosef 124:1. </ref>
	#The Shaliach Tzibur should not start the next bracha until the majority of the congregation finished answering [[amen]]. <ref>Kitzur Shulchan Aruch 20:3, Sh"t Rivivot Ephraim 1:88:1</ref>		#The Shaliach Tzibur should not start the next bracha until the majority of the congregation finished answering [[amen]]. <ref>Kitzur Shulchan Aruch 20:3, Sh"t Rivivot Ephraim 1:88:1</ref>

Unknown user: /* Answering */ Made the lashon more meduyak

2020-07-01T00:22:53Z

Answering: Made the lashon more meduyak

Show changes

Dlhanon at 19:10, 5 January 2020

2020-01-05T19:10:20Z

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	# If there's [[minyan]] of ten people and one person is praying a lengthy silent Shemona Esheh, it's preferable to wait for him, however, if there are needs such as if the [[minyan]] will separate or if it's a bother to congregation to wait, they may begin Chazarat HaShatz even though one is still saying [[Shemona Esreh]].<ref>Tzitz Eliezer 12:9</ref>		# If there's [[minyan]] of ten people and one person is praying a lengthy silent Shemona Esheh, it's preferable to wait for him, however, if there are needs such as if the [[minyan]] will separate or if it's a bother to congregation to wait, they may begin Chazarat HaShatz even though one is still saying [[Shemona Esreh]].<ref>Tzitz Eliezer 12:9</ref>
	# The chazan should not speak between completion of his silent amidah and the start of the repetition of the amidah. Even learning Torah during that time is inappropriate as he should use the time to prepare himself to lead the prayer. <ref> Sh"t Rivivot Ephraim 1:50:16 </ref>		# The chazan should not speak between completion of his silent amidah and the start of the repetition of the amidah. Even learning Torah during that time is inappropriate as he should use the time to prepare himself to lead the prayer. <ref> Sh"t Rivivot Ephraim 1:50:16 </ref>

			==Links==
			* [https://www.yutorah.org/lectures/lecture.cfm/742029/rabbi-aryeh-lebowitz/chazaras-hashatz/ Chazaras Hashatz] by Rabbi Aryeh Lebowitz

	==Sources==		==Sources==
	<references/>		<references/>

Dlhanon: /* Sitting or Standing */

2020-01-05T19:09:24Z

Sitting or Standing

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	===Sitting or Standing===		===Sitting or Standing===
	# ~~Some say that the congregation~~ should stand during ~~the~~ Chazarat ~~HaShatz. Some have the practice to sit~~.<ref>Rama 124:4 ~~writes~~ that ~~some say~~ one should stand during Chazarat ~~HaShatz~~. ~~Kitzur Shulchan Aruch~~ 20:~~1 writes~~ that ~~for someone for whom~~ it is ~~easy to stand~~ should stand ~~just as if one was actually saying [[Shemona Esreh]] oneself~~. ~~See Mishna Brurah~~ 124:~~20 who writes~~ that the ~~earlier practice was~~ to ~~listen to Chazarat HaShatz standing so~~ that ~~it was like~~ one ~~is actually praying through [[Shomea KeOneh]]~~, ~~however, because of our sins~~ in ~~our days people do whatever they like~~ and some sit. ~~The Biur HaGra 124~~:4 (~~according to~~ the ~~Birkat Eliyahu) explains~~ that the ~~reason~~ to stand is that ~~Chazarat HaShatz was originally instituted in order to fulfill~~ the ~~obligation~~ of ~~one who doesn't know how~~ to ~~say [[Shemonei Esrei]]~~. ~~Just like someone~~ who ~~didn't know how~~ to ~~say [[Shemonei Esrei]] would have~~ to stand in ~~order~~ to ~~fulfill his obligation by listening~~ to ~~the Chazara~~, ~~so too the congregation should stand~~. The Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110 states that during the [[Chazarat Hashatz]] one should stand; nevertheless, one who is old or sick is permitted to sit. </ref>		# There are differing opinions on whether one should stand during Chazarat Hashatz.<ref>The Rama OC 124:4 quotes from the Sefer Haminhagim that one should stand during Chazarat Hashatz. Mishna Berura 124:20 explains based on earlier acharonim (Gra 124:4 and S”A Harav 124:7) that, since the people in the congregation are fulfilling their obligation through Shomea Ke’oneh when the chazan recites it, it is as if they themselves are praying and should therefore stand. He also cites Pri Megadim (Mishbetzot Zahav 124:2) that, unfortunately, many people have neglected this old custom of standing throughout and instead sit and talk. <br>
			On the other hand, Rabbi Yaakov Chagiz (Halachot Ketanot 2:80), suggests proving that one may sit during the repetition from the Gemara's comment in Yoma 87b that Shmuel would rise for the recitation of Viduy on Yom Kippur. If Shmuel had to rise for the Viduy, then he must have been sitting during the repetition of the Amida, thus proving that one need not stand during the repetition. However, it could also be that Shmuel wasn’t feeling well enough to stand. He concludes that the prevalent custom in Sephardic communities was to stand and he has seen some people from Ashkenaz communities sit.
			At first glance, the Rambam (Tefilla 9:3) seems to hold that one should stand, as he says that during chazarat hashatz “all are standing (עומדים) and listening.” However, Chacham Ovadia (Shu”t Yechave Daat 5:11) and others point out that from the fact that the Rama did not bring this as a source, it is apparent that one can understand the Rambam as referring to being silent and still, not necessarily standing on one’s feet. </ref>Most Ashkenaz poskim encourage one to stand.<ref>Kitzur Shulchan Aruch 20:1 writes that someone who can easily stand should do so, as if he is actually saying Shemoneh Esreh himself. Aruch Hashulchan 124:9 writes that the practice of God-fearing Jews is to stand if they are healthy. See Piskei Teshuvot 124:10 who cites poskim on both sides of this issue.</ref> The common practice among Sepharadim is to sit, although it is praiseworthy to stand.<ref>Interestingly, although many Sephardic Acharonim included the Chida (Kesher Godel 18:12), Kaf Hachaim Palacci 15:53, Ben Ish Chai Shanah 1 Teruma 10 and Kaf Hachaim Sofer 124:24 strongly encourage standing, Chacham Ovadia Yosef writes in Shu”t Yechave Daat 5:11 that the common practice among Sepharadim is to sit and that this practice has what to rely on. Nevertheless, he adds that Hamachmir tavo alav beracha.<br>
			The Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110 states that during the [[Chazarat Hashatz]] one should stand; nevertheless, one who is old or sick is permitted to sit.</ref> The practice of Rav Soloveitchik was to stand throughout Chazarat Hashatz with his feet together. Rav Schachter Shlit”a and other talmidim of Rav Soloveitchik follow this practice.<ref>Rav Schachter Shlit”a (Nefesh Harav pg. 123-124) quotes from Rav Soloveitchik that chazarat hashatz is offered as a Tefillat Hatzibbur. Tefilla Betzibbur is when ten people get together to offer individual prayers. Tefillat HaTzibbur is the prayer of the tzibbur, which is fulfilled through the repetition of the shemoneh esrei, with the chazzan offering that tefilla on everyone’s behalf just like a Kohen offering a korban on behalf of the congregation. To fulfill the second part, the Rav had the minhag to stand with his feet together for the entire repetition. See there for other ramifications of this distinction. Rav Mordechai Willig stands with his feet together, but mostly because this makes it easier to focus.</ref>
			# Many poskim say that you should stand with your feet together until the conclusion of Hakel Hakadosh.<ref><Yechave Daat 5:11 writes that even if one sits for the rest of Chazarat Hashatz, he should stand with his feet together until the conclusion of Hakel Hakadosh based on Darkei Moshe 125:2 citing the practice of the Maharil. Aruch Hashulchan 95:5, Eliya Rabba 95:7, Kaf Hachaim Palacci 15:58 write similarly. Shevet Halevi OC 3:15:6 explains that the entire beracha has the status of kedusha itself, and the amen afterwards includes the kedusha and the beracha. This is reflected by Magen Avraham 66:6. The Dirshu Mishna Berura 125:12 cites Rav Chaim Kanievsky in Sheilat Rav p. 196 that one may move after Yimloch, and Tefilla Kehilchata writes that the majority of poskim rule likewise. Rav Shlomo Zalmen Auerbach (Halichot Shlomo Tefilah 8:60) maintains that on Rosh Hashana and Yom Kippur when there is a long time between Kedusha and Hamelech Hakadosh, it isn't necessary to stand until Hamelech Hakadosh. </ref> One must also be standing when the chazan reaches Modim Derabanan, because one cannot halachically bow from a seated position.<ref>Shu”t Yechave Daat 5:11, Yalkut Yosef 127:1, Ishei Yisrael 24:38, Halichot Shlomo, Tefillah ch. 9 n. 35 </ref>
			# If someone who normally sits finds himself in a congregation where the practice is to stand, he must stand with them.<ref> Chacham David Yosef (Halacha Berura 124:15 (vol. 6, pg. 271)). He cites Derech Eretz Zuta Perek 5, which states that a person should not be sitting among those who stand, or standing among those who sit, as a general rule: one shouldn’t differ from the custom of the people: לא יהיה אדם יושב בין העומדים, ולא עומד בין היושבים וכו', כללו של דבר אל ישנה אדם ממנהג הבריות. Rav Hershel Schachter agrees. However, he adds that if the rabbi of the congregation is sitting (for reasons other than health), one should not stand. See [http://halachayomit.co.il/he/default.aspx?HalachaID=1249 Halachayomit] who writes that on one occasion a student asked Chacham Ovadia if he was allowed to be machmir in front of his Rebbe, and Chacham Ovadia responded that he would be allowed because ideally he would want to stand but his legs at the time were too weak. </ref>

	===Doing other Things===		===Doing other Things===
	# Those who wear [[Tefillin]] of Rashi and Rabbenu Tam should not take off their [[Tefillin]] of Rashi and put on the [[Tefillin]] of Rabbenu Tam during Chazarat HaShatz. <ref>Kitzur Shulchan Aruch 20:1, Pri Megadim M"Z 34:2</ref>		# Those who wear [[Tefillin]] of Rashi and Rabbenu Tam should not take off their [[Tefillin]] of Rashi and put on the [[Tefillin]] of Rabbenu Tam during Chazarat HaShatz. <ref>Kitzur Shulchan Aruch 20:1, Pri Megadim M"Z 34:2</ref>

Dlhanon at 18:51, 17 October 2019

2019-10-17T18:51:06Z

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	===Sitting or Standing===		===Sitting or Standing===
	# Some say that the congregation should stand during the Chazarat HaShatz. Some have the practice to sit.<ref>Rama 124:4 writes that some say one should stand during Chazarat HaShatz. Kitzur Shulchan Aruch 20:1 writes that for someone for whom it is easy to stand should stand just as if one was actually saying [[Shemona Esreh]] oneself. See Mishna Brurah 124:20 who writes that the earlier practice was to listen to Chazarat HaShatz standing so that it was like one is actually praying through [[Shomea KeOneh]], however, because of our sins in our days people do whatever they like and some sit. The Biur HaGra 124:4 (according to the Birkat Eliyahu) explains that the reason to stand is that Chazarat HaShatz was originally instituted in order to fulfill the obligation of one who doesn't know how to say [[Shemonei Esrei]]. Just like someone who didn't know how to say [[Shemonei Esrei]] would have to stand in order to fulfill his obligation by listening to the Chazara, so too the ~~congregatoin~~ should stand. The Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110 states that during the [[Chazarat Hashatz]] one should stand; nevertheless, one who is old or sick is permitted to sit. </ref>		# Some say that the congregation should stand during the Chazarat HaShatz. Some have the practice to sit.<ref>Rama 124:4 writes that some say one should stand during Chazarat HaShatz. Kitzur Shulchan Aruch 20:1 writes that for someone for whom it is easy to stand should stand just as if one was actually saying [[Shemona Esreh]] oneself. See Mishna Brurah 124:20 who writes that the earlier practice was to listen to Chazarat HaShatz standing so that it was like one is actually praying through [[Shomea KeOneh]], however, because of our sins in our days people do whatever they like and some sit. The Biur HaGra 124:4 (according to the Birkat Eliyahu) explains that the reason to stand is that Chazarat HaShatz was originally instituted in order to fulfill the obligation of one who doesn't know how to say [[Shemonei Esrei]]. Just like someone who didn't know how to say [[Shemonei Esrei]] would have to stand in order to fulfill his obligation by listening to the Chazara, so too the congregation should stand. The Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110 states that during the [[Chazarat Hashatz]] one should stand; nevertheless, one who is old or sick is permitted to sit. </ref>
	===Doing other Things===		===Doing other Things===
	# Those who wear [[Tefillin]] of Rashi and Rabbenu Tam should not take off their [[Tefillin]] of Rashi and put on the [[Tefillin]] of Rabbenu Tam during Chazarat HaShatz. <ref>Kitzur Shulchan Aruch 20:1, Pri Megadim M"Z 34:2</ref>		# Those who wear [[Tefillin]] of Rashi and Rabbenu Tam should not take off their [[Tefillin]] of Rashi and put on the [[Tefillin]] of Rabbenu Tam during Chazarat HaShatz. <ref>Kitzur Shulchan Aruch 20:1, Pri Megadim M"Z 34:2</ref>

YitzchakSultan: /* Doing other Things */

2019-02-28T18:40:41Z

Doing other Things

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	# Those who wear [[Tefillin]] of Rashi and Rabbenu Tam should not take off their [[Tefillin]] of Rashi and put on the [[Tefillin]] of Rabbenu Tam during Chazarat HaShatz. <ref>Kitzur Shulchan Aruch 20:1, Pri Megadim M"Z 34:2</ref>		# Those who wear [[Tefillin]] of Rashi and Rabbenu Tam should not take off their [[Tefillin]] of Rashi and put on the [[Tefillin]] of Rabbenu Tam during Chazarat HaShatz. <ref>Kitzur Shulchan Aruch 20:1, Pri Megadim M"Z 34:2</ref>
	# It is a grievous sin to talk during Chazarat HaShatz,<ref>Shulchan Aruch 124:7, Mishna Brurah 124:27, Kaf HaChaim 124:37</ref> even if one is not [[davening]] with that [[minyan]]. <ref> Sh"t Rivivot Ephraim 1:83 </ref>		# It is a grievous sin to talk during Chazarat HaShatz,<ref>Shulchan Aruch 124:7, Mishna Brurah 124:27, Kaf HaChaim 124:37</ref> even if one is not [[davening]] with that [[minyan]]. <ref> Sh"t Rivivot Ephraim 1:83 </ref>
	# It is improper to learn Torah or say other parts of [[davening]] during Chazarat HaShatz.<ref>Magen Avraham 124:8, Mishna Brurah 124:17, Kaf HaChaim 124:16, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110. [http://www.yutorah.org/lectures/lecture.cfm/796420/Shay_Schachter/Talking_-_Learning_During_Chazaras_Hashatz_ Shiur of Rabbi Shay Schachter on yutorah.org about learning during Chazarat HaShatz]. </ref>		# It is improper to learn Torah or say other parts of [[davening]] during Chazarat HaShatz.<ref>Teshuvot Rama Mpano 102, Magen Avraham 124:8, Mishna Brurah 124:17, Kaf HaChaim 124:16, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110. [http://www.yutorah.org/lectures/lecture.cfm/796420/Shay_Schachter/Talking_-_Learning_During_Chazaras_Hashatz_ Shiur of Rabbi Shay Schachter on yutorah.org about learning during Chazarat HaShatz]. </ref>

	==Practices of the Shaliach Tzibur==		==Practices of the Shaliach Tzibur==

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	#When the Shaliach Tzibbur is saying Chazarat HaShatz, the congregation should listen and answer [[Amen]]. If there's not a [[minyan]] of people [[answering Amen]] it is almost like the [[Brachot]] that the Shaliach Tzibbur is saying are [[Brachot Levatala]].<ref>Shulchan Aruch 124:4, Kitzur Shulchan Aruch 20:2</ref>		#When the Shaliach Tzibbur is saying Chazarat HaShatz, the congregation should listen and answer [[Amen]]. If there's not a [[minyan]] of people [[answering Amen]] it is almost like the [[Brachot]] that the Shaliach Tzibbur is saying are [[Brachot Levatala]].<ref>Shulchan Aruch 124:4, Kitzur Shulchan Aruch 20:2</ref>
	#According to Sephardim, when one hears Hashem's name in a Bracha one should answer "Baruch Hu UBaruch Shemo".<ref>Shulchan Aruch 124:5</ref>		#According to Sephardim, when one hears Hashem's name in a Bracha one should answer "Baruch Hu UBaruch Shemo".<ref>Shulchan Aruch 124:5</ref>
	#One may not answer amen to a bracha once the chazan begins the next bracha. Thus, the chazan must wait for the people to answer before beginning the next bracha. <ref>Sh"t Rivivot Ephraim 1:88:1 </ref>		#One may not answer amen to a bracha once the chazan begins the next bracha. Thus, the chazan must wait for the people to answer before beginning the next bracha.<ref>Sh"t Rivivot Ephraim 1:88:1 </ref>
	#One who has the practice to answer Amen during chazarat Hashatz in places besides the end of a beracha (such as in Yaaleh Viyavo when we say zochrenu Hashem elokenu bo litova or in Barech Alenu when we say Shomra Vihatzlia shana zoh mikol davar rah) has on who to rely. <ref>Yechave Daat 3:9 </ref>		#One who has the practice to answer Amen during chazarat Hashatz in places besides the end of a beracha (such as in Yaaleh Viyavo when we say zochrenu Hashem elokenu bo litova or in Barech Alenu when we say Shomra Vihatzlia shana zoh mikol davar rah) has on who to rely.<ref>Yechave Daat 3:9 </ref>

	===Sitting or Standing===		===Sitting or Standing===
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	===Doing other Things===		===Doing other Things===

	#Those who wear [[Tefillin]] of Rashi and Rabbenu Tam should not take off their [[Tefillin]] of Rashi and put on the [[Tefillin]] of Rabbenu Tam during Chazarat HaShatz. <ref>Kitzur Shulchan Aruch 20:1, Pri Megadim M"Z 34:2</ref>		#Those who wear [[Tefillin]] of Rashi and Rabbenu Tam should not take off their [[Tefillin]] of Rashi and put on the [[Tefillin]] of Rabbenu Tam during Chazarat HaShatz.<ref>Kitzur Shulchan Aruch 20:1, Pri Megadim M"Z 34:2</ref>
	#It is a grievous sin to talk during Chazarat HaShatz,<ref>Shulchan Aruch 124:7, Mishna Brurah 124:27, Kaf HaChaim 124:37</ref> even if one is not [[davening]] with that [[minyan]]. <ref>Sh"t Rivivot Ephraim 1:83 </ref>		#It is a grievous sin to talk during Chazarat HaShatz,<ref>Shulchan Aruch 124:7, Mishna Brurah 124:27, Kaf HaChaim 124:37</ref> even if one is not [[davening]] with that [[minyan]].<ref>Sh"t Rivivot Ephraim 1:83 </ref>
	#It is improper to learn Torah or say other parts of [[davening]] during Chazarat HaShatz.<ref>Teshuvot Rama Mpano 102, Magen Avraham 124:8, Mishna Brurah 124:17, Kaf HaChaim 124:16, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110. [http://www.yutorah.org/lectures/lecture.cfm/796420/Shay_Schachter/Talking_-_Learning_During_Chazaras_Hashatz_ Shiur of Rabbi Shay Schachter on yutorah.org about learning during Chazarat HaShatz]. </ref>		#It is improper to learn Torah or say other parts of [[davening]] during Chazarat HaShatz.<ref>Teshuvot Rama Mpano 102, Magen Avraham 124:8, Mishna Brurah 124:17, Kaf HaChaim 124:16, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 110. [http://www.yutorah.org/lectures/lecture.cfm/796420/Shay_Schachter/Talking_-_Learning_During_Chazaras_Hashatz_ Shiur of Rabbi Shay Schachter on yutorah.org about learning during Chazarat HaShatz]. </ref>

	==Practices of the Shaliach Tzibur==		==Practices of the Shaliach Tzibur==

	#According to the Sephardic custom, at the beginning of the Chazarat HaShatz, the Shaliach Tzibur should say the pasuk "Hashem Sefatay Tiftach ..." aloud. According to the Ashkenazic custom, at the beginning of the Chazarat HaShatz, the Shaliach Tzibur should say the pasuk "Hashem Sefatay Tiftach ..." softly. <ref>Yalkut Yosef 124:1. </ref>		#According to the Sephardic custom, at the beginning of the Chazarat HaShatz, the Shaliach Tzibur should say the pasuk "Hashem Sefatay Tiftach ..." aloud. According to the Ashkenazic custom, at the beginning of the Chazarat HaShatz, the Shaliach Tzibur should say the pasuk "Hashem Sefatay Tiftach ..." softly.<ref>Yalkut Yosef 124:1. </ref>
	#The Shaliach Tzibur should not start the next bracha until the majority of the congregation finished answering [[amen]]. <ref>Kitzur Shulchan Aruch 20:3, Sh"t Rivivot Ephraim 1:88:1</ref>		#The Shaliach Tzibur should not start the next bracha until the majority of the congregation finished answering [[amen]].<ref>Kitzur Shulchan Aruch 20:3, Sh"t Rivivot Ephraim 1:88:1</ref>

	===If the Shaliach Tzibur made a mistake===		===If the Shaliach Tzibur made a mistake===

	#If the Shaliach Tzibur made a mistake during his silent Amida which would entail repeating his Amida, such as, forgetting to say "Yaale VeYavo ..." on [[Rosh Chodesh]], he should not go back and repeat his silent Amida. Rather, he should continue with the Chazarat HaShatz, and when he comes to the point where he made a mistake, he should have in mind to fulfill his obligation. <ref>Yalkut Yosef 124:8. </ref>		#If the Shaliach Tzibur made a mistake during his silent Amida which would entail repeating his Amida, such as, forgetting to say "Yaale VeYavo ..." on [[Rosh Chodesh]], he should not go back and repeat his silent Amida. Rather, he should continue with the Chazarat HaShatz, and when he comes to the point where he made a mistake, he should have in mind to fulfill his obligation.<ref>Yalkut Yosef 124:8. </ref>
	#If the Shalich Tzibur mistakenly forgot to say [[Kedusha]] in the Chazarat HaShatz, as long as he remembered before finishing the Beracha of Ata Kadosh he may go back, recite [[Kedusha]], and continue again with "Ata Kadosh." <ref>Yalkut Yosef 124:10 </ref>		#If the Shalich Tzibur mistakenly forgot to say [[Kedusha]] in the Chazarat HaShatz, as long as he remembered before finishing the Beracha of Ata Kadosh he may go back, recite [[Kedusha]], and continue again with "Ata Kadosh." <ref>Yalkut Yosef 124:10 </ref>
	#If the Shaliach Tzibur mistakenly skipped the Beracha of Ata Kadosh and finished the Beracha of Ata Chonen, he may still go back, recite Ata Kadosh, and continue again with Ata Chonen. <ref>Yalkut Yosef 124:11 </ref>		#If the Shaliach Tzibur mistakenly skipped the Beracha of Ata Kadosh and finished the Beracha of Ata Chonen, he may still go back, recite Ata Kadosh, and continue again with Ata Chonen.<ref>Yalkut Yosef 124:11 </ref>
	#If the Shaliach Tzibbur makes a mistake in Chazara and forgets to say an addition has the same halacha as in individual who forgets that addition. The one exception to this is that if the Shaliach Tzibbur forgets to say [[Yaaleh VeYavo]] on [[Rosh Chodesh]] in [[Shacharit]] and he has completed the [[Chazarat HaShatz]] he does not have to repeat it. However, if he remembers before the end of the Chazara he should go back to Retzeh and add in [[Yaaleh VeYavo]]. <ref>*The Gemara [[Brachot]] 30b quotes a Briatta which says that if one forgets to say [[Yaaleh VeYavo]] at [[Shacharit]] one doesn’t have to repeat Shemonah Esrei because one could make it up at [[Mussaf]].		#If the Shaliach Tzibbur makes a mistake in Chazara and forgets to say an addition has the same halacha as in individual who forgets that addition. The one exception to this is that if the Shaliach Tzibbur forgets to say [[Yaaleh VeYavo]] on [[Rosh Chodesh]] in [[Shacharit]] and he has completed the [[Chazarat HaShatz]] he does not have to repeat it. However, if he remembers before the end of the Chazara he should go back to Retzeh and add in [[Yaaleh VeYavo]].<ref>*The Gemara [[Brachot]] 30b quotes a Briatta which says that if one forgets to say [[Yaaleh VeYavo]] at [[Shacharit]] one doesn’t have to repeat Shemonah Esrei because one could make it up at [[Mussaf]].
	*Rashi (30b s.v. BeTzibbur) explains that the Gemara is discussing an individual who forgot to say [[Yaaleh VeYavo]] in [[Shacharit]] and the reason he doesn’t have to repeat it is because he will hear [[Yaaleh VeYavo]] from the Shaliach Tzibbur in the Chazara. The Tur 126 asks on this explanation because seemingly it doesn’t fit back into the words of the Gemara.		*Rashi (30b s.v. BeTzibbur) explains that the Gemara is discussing an individual who forgot to say [[Yaaleh VeYavo]] in [[Shacharit]] and the reason he doesn’t have to repeat it is because he will hear [[Yaaleh VeYavo]] from the Shaliach Tzibbur in the Chazara. The Tur 126 asks on this explanation because seemingly it doesn’t fit back into the words of the Gemara.
	*Bahag (quoted by Rashi above) explains that the Gemara is discussing a Shaliach Tzibbur who forgot to say [[Yaaleh VeYavo]] in the Chazara of [[Shacharit]] and the reason he doesn’t have to repeat is because there would be an inconvenience to the congregation to make them hear another Chazara rather it’s enough that they will mention [[Rosh Chodesh]] in [[Mussaf]]. This explanation is brought in the Rif ([[Brachot]] 21a), Rabbenu Yonah ([[Brachot]] 21a s.v. UbeTzibbur), Rosh ([[Brachot]] 4:23), and Rambam ([[Tefillah]] 10:12). This is the basis for the ruling of Tur and S”A 126:3.		*Bahag (quoted by Rashi above) explains that the Gemara is discussing a Shaliach Tzibbur who forgot to say [[Yaaleh VeYavo]] in the Chazara of [[Shacharit]] and the reason he doesn’t have to repeat is because there would be an inconvenience to the congregation to make them hear another Chazara rather it’s enough that they will mention [[Rosh Chodesh]] in [[Mussaf]]. This explanation is brought in the Rif ([[Brachot]] 21a), Rabbenu Yonah ([[Brachot]] 21a s.v. UbeTzibbur), Rosh ([[Brachot]] 4:23), and Rambam ([[Tefillah]] 10:12). This is the basis for the ruling of Tur and S”A 126:3.
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	*However, the Smag (quoted by Tur 126:3) says that it also applies to [[Mussaf]]; if the Shaliach Tzibbur didn’t mention [[Rosh Chodesh]] in the Chazara of [[Mussaf]] then he is not obligated to return because he can make it up in [[Mincha]]. However, the Tur argues strongly that this is not found in the Gemara. The Bet Yosef 126:3 quotes the Smag saying that this actually was one version of the text of the Gemara, nonetheless, the Bet Yosef concludes that we hold like the Tur because that is the text of the Rosh 4:23, Rif 21a, and Rambam 10:12. The S”A 126:3 rules like the Tur that there’s no leniency by [[Mussaf]].		*However, the Smag (quoted by Tur 126:3) says that it also applies to [[Mussaf]]; if the Shaliach Tzibbur didn’t mention [[Rosh Chodesh]] in the Chazara of [[Mussaf]] then he is not obligated to return because he can make it up in [[Mincha]]. However, the Tur argues strongly that this is not found in the Gemara. The Bet Yosef 126:3 quotes the Smag saying that this actually was one version of the text of the Gemara, nonetheless, the Bet Yosef concludes that we hold like the Tur because that is the text of the Rosh 4:23, Rif 21a, and Rambam 10:12. The S”A 126:3 rules like the Tur that there’s no leniency by [[Mussaf]].
	*[Actually, our version of the Gemara says that the same is true of forgetting [[Yaaleh VeYavo]] in [[Mariv]] and [[Mussaf]] because one could make it up in [[Shacharit]] and [[Mincha]], respectively. However, Tosfot 30b writes that the version which extends this idea to [[Mariv]] is incorrect because the later Gemara gives a different reason why one who forgets to say [[Yaaleh VeYavo]] at [[Mariv]] doesn’t have to repeat Shemonah Esrei. Additionally, Hagahot HaGra ({{ibid}}.) writes that the Rif and the other poskim don’t have the text which extends this idea beyond [[Shacharit]].]</ref>		*[Actually, our version of the Gemara says that the same is true of forgetting [[Yaaleh VeYavo]] in [[Mariv]] and [[Mussaf]] because one could make it up in [[Shacharit]] and [[Mincha]], respectively. However, Tosfot 30b writes that the version which extends this idea to [[Mariv]] is incorrect because the later Gemara gives a different reason why one who forgets to say [[Yaaleh VeYavo]] at [[Mariv]] doesn’t have to repeat Shemonah Esrei. Additionally, Hagahot HaGra ({{ibid}}.) writes that the Rif and the other poskim don’t have the text which extends this idea beyond [[Shacharit]].]</ref>
	#The same is true if on [[Shabbat]] or [[Yom Tov]], meaning that if the Shaliach Tzibbur doesn’t mention any reference to [[Shabbat]] or [[Yom Tov]] in Chazara of [[Shacharit]], but rather says a Chazara of a weekday [[Shacharit]]. If he completed the Chazara he doesn’t have to repeat. However, if the Shaliach Tzibbur remembered before the end of Chazara he should return to the beginning of Yismach Moshe (on [[Shabbat]]) or Atta Bechartanu (on [[Yom Tov]]). <ref>*For background see above footnote. The Smak (quoted by the Tur 126:3) writes that the leniency of the Gemara, that if the Shaliach Tzibbur forgets to mention [[Rosh Chodesh]] in Chazara of [[Shacharit]] on [[Rosh Chodesh]] he doesn’t have to repeat the Shemonah Esrei applies equally to [[Shabbat]] and [[Yom Tov]]. [The Mishna Brurah 126:14 explains the case is that the Shaliach Tzibbur said a Chazara of a weekday [[Shacharit]] in place of [[Shabbat]] or [[Yom Tov]].] The Tur agreed with the Smak. The Rama 126:3 rules like the Smak. The Mishna Brurah 126:15 writes that even though some argue the halacha follows the Rama.		#The same is true if on [[Shabbat]] or [[Yom Tov]], meaning that if the Shaliach Tzibbur doesn’t mention any reference to [[Shabbat]] or [[Yom Tov]] in Chazara of [[Shacharit]], but rather says a Chazara of a weekday [[Shacharit]]. If he completed the Chazara he doesn’t have to repeat. However, if the Shaliach Tzibbur remembered before the end of Chazara he should return to the beginning of Yismach Moshe (on [[Shabbat]]) or Atta Bechartanu (on [[Yom Tov]]).<ref>*For background see above footnote. The Smak (quoted by the Tur 126:3) writes that the leniency of the Gemara, that if the Shaliach Tzibbur forgets to mention [[Rosh Chodesh]] in Chazara of [[Shacharit]] on [[Rosh Chodesh]] he doesn’t have to repeat the Shemonah Esrei applies equally to [[Shabbat]] and [[Yom Tov]]. [The Mishna Brurah 126:14 explains the case is that the Shaliach Tzibbur said a Chazara of a weekday [[Shacharit]] in place of [[Shabbat]] or [[Yom Tov]].] The Tur agreed with the Smak. The Rama 126:3 rules like the Smak. The Mishna Brurah 126:15 writes that even though some argue the halacha follows the Rama.
	*However, the Smag (quoted by the Tur 126:3) and Bet Yosef 126:3 based on the language of the Gemara and Rambam disagree and say that the leniency of the Gemara is limited to [[Rosh Chodesh]] and doesn’t apply to [[Shabbat]] and [[Yom Tov]]. Nonetheless, Kaf HaChaim 126:19 writes that if the Shaliach Tzibbur finished the Chazara one may rely on the Rama because of delaying the congregation.</ref>		*However, the Smag (quoted by the Tur 126:3) and Bet Yosef 126:3 based on the language of the Gemara and Rambam disagree and say that the leniency of the Gemara is limited to [[Rosh Chodesh]] and doesn’t apply to [[Shabbat]] and [[Yom Tov]]. Nonetheless, Kaf HaChaim 126:19 writes that if the Shaliach Tzibbur finished the Chazara one may rely on the Rama because of delaying the congregation.</ref>
	#A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemonah Esrei (in [[Chazarat HaShatz]]) and when he is corrected he returns to where he made the mistake, he should continue to be Shaliach Tzibbur. However, if he skipped Birkat HaMinim (VeLamalshinim) the Shaliach Tzibbur should be removed immediately because there’s a fear that he is a heretic. <ref>Tur and S”A 126:1 </ref>		#A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemonah Esrei (in [[Chazarat HaShatz]]) and when he is corrected he returns to where he made the mistake, he should continue to be Shaliach Tzibbur. However, if he skipped Birkat HaMinim (VeLamalshinim) the Shaliach Tzibbur should be removed immediately because there’s a fear that he is a heretic.<ref>Tur and S”A 126:1 </ref>
	#A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemonah Esrei (in [[Chazarat HaShatz]]) and when he is corrected he is unable to return to where he made the mistake, another Shaliach Tzibbur should take his place. The next one should begin from the beginning of the Bracha where the mistake happened and if the mistake happened in the first three [[Brachot]] of Shemonah Esrei the Shaliach Tzibbur should begin from the beginning of Shemonah Esrei and if it was in the last three [[Brachot]] of Shemonah Esrei he should begin from Retzeh. <ref>Tur and S”A 126:1 </ref>		#A Shaliach Tzibbur who makes a mistake and skipped a Bracha of Shemonah Esrei (in [[Chazarat HaShatz]]) and when he is corrected he is unable to return to where he made the mistake, another Shaliach Tzibbur should take his place. The next one should begin from the beginning of the Bracha where the mistake happened and if the mistake happened in the first three [[Brachot]] of Shemonah Esrei the Shaliach Tzibbur should begin from the beginning of Shemonah Esrei and if it was in the last three [[Brachot]] of Shemonah Esrei he should begin from Retzeh.<ref>Tur and S”A 126:1 </ref>

	==When to start Chazarat HaShatz==		==When to start Chazarat HaShatz==

	#Some say that if the Shaliach Tzibbur is ready to start the Chazarat HaShatz and there's someone praying behind him, it's permitted to take the three steps back before beginning Chazarat HaShatz. <ref>Avnei Yishpeh 5:15</ref>However, some say that one should say Aseh HaShalom without taking the three steps back until after Chazarat HaShatz. <ref>Halichot Shlomo ([[Tefillah]] pg 289) </ref>		#Some say that if the Shaliach Tzibbur is ready to start the Chazarat HaShatz and there's someone praying behind him, it's permitted to take the three steps back before beginning Chazarat HaShatz.<ref>Avnei Yishpeh 5:15</ref>However, some say that one should say Aseh HaShalom without taking the three steps back until after Chazarat HaShatz.<ref>Halichot Shlomo ([[Tefillah]] pg 289) </ref>
	#If there's [[minyan]] of ten people and one person is praying a lengthy silent Shemona Esheh, it's preferable to wait for him, however, if there are needs such as if the [[minyan]] will separate or if it's a bother to congregation to wait, they may begin Chazarat HaShatz even though one is still saying [[Shemona Esreh]].<ref>Tzitz Eliezer 12:9</ref>		#If there's [[minyan]] of ten people and one person is praying a lengthy silent Shemona Esheh, it's preferable to wait for him, however, if there are needs such as if the [[minyan]] will separate or if it's a bother to congregation to wait, they may begin Chazarat HaShatz even though one is still saying [[Shemona Esreh]].<ref>Tzitz Eliezer 12:9</ref>
	#The chazan should not speak between completion of his silent amidah and the start of the repetition of the amidah. Even learning Torah during that time is inappropriate as he should use the time to prepare himself to lead the prayer. <ref>Sh"t Rivivot Ephraim 1:50:16 </ref>		#The chazan should not speak between completion of his silent amidah and the start of the repetition of the amidah. Even learning Torah during that time is inappropriate as he should use the time to prepare himself to lead the prayer.<ref>Sh"t Rivivot Ephraim 1:50:16 </ref>

	==Links==		==Links==