Pores Al Shema: Difference between revisions

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#The literal meaning of 'Pores' is divide, section off. The repetition of Barchu is called Pores Al Shema as it contains only a limited portion of Birchot Kriat Shema and cuts the rest out.<ref>Shulchan Aruch O.C. 69:1 citing from the Ran on Megillah 23b.</ref>
#The literal meaning of 'Pores' is divide, section off. The repetition of Barchu is called Pores Al Shema as it contains only a limited portion of Birchot Kriat Shema and cuts the rest out.<ref>Shulchan Aruch O.C. 69:1 citing from the Ran on Megillah 23b.</ref>
#Alternatively, Pores in Aramaic means blessing and beginning. The repetition of Barchu with part of Birchot Kriat Shema is called Pores Al Shema as one is beginning the blessings of Shema once again.<ref>See Pri Megadim, Mishbitzot Zahav 69:1.</ref>


== What's Repeated? ==
== What's Repeated? ==
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# The Shulchan Aruch<ref>O.C. 69:1.</ref> writes that even if all 10 individuals already Davened, they can still be Pores Al Shema after the fact. However, according to the Radvaz,<ref>As cited by the Mishnah Brurah 69:1.</ref> once each individual has davened separately, they forfeit their opportunity to recite Barchu.
# The Shulchan Aruch<ref>O.C. 69:1.</ref> writes that even if all 10 individuals already Davened, they can still be Pores Al Shema after the fact. However, according to the Radvaz,<ref>As cited by the Mishnah Brurah 69:1.</ref> once each individual has davened separately, they forfeit their opportunity to recite Barchu.
## The Mishnah Brurah<ref>O.C. 69:1.</ref> brings Poskim on both sides of the Machloket, and concludes with the words of the Chatam Sofer that the accepted practice is like the Radvaz.<ref>This is the formative Halacha brought down in the sefer Ishei Yisrael 34:1. Even for Sephardim who generally follow the practice of the Shulchan Aruch, the Sh"t Rav Po'alim and Kaf Hachaim (as cited by the commentary Ish Matzli'ach on the Mishnah Brurah Ad. Loc.) write that here the custom is like the Radvaz. The Ish Maztliach adds that this was the final Psak of Rav Ovadiah and Rav Yitzchak Yosef to follow the Radvaz.</ref> Nonetheless, in a place where they are lenient to follow the Shulchan Aruch, they may keep their custom.<ref>Ishei Yisrael Perek 34 footnote 1 citing from the Sh"t Mlameid l'Ho'il 1:3. </ref>
#* The Mishnah Brurah<ref>O.C. 69:1.</ref> brings Poskim on both sides of the Machloket, and concludes with the words of the Chatam Sofer that the accepted practice is like the Radvaz.<ref>This is the formative Halacha brought down in the sefer Ishei Yisrael 34:1. Even for Sephardim who generally follow the practice of the Shulchan Aruch, the Sh"t Rav Po'alim and Kaf Hachaim (as cited by the commentary Ish Matzli'ach on the Mishnah Brurah Ad. Loc.) write that here the custom is like the Radvaz. The Ish Maztliach adds that this was the final Psak of Rav Ovadiah and Rav Yitzchak Yosef to follow the Radvaz.</ref> Nonetheless, in a place where they are lenient to follow the Shulchan Aruch, they may keep their custom.<ref>Ishei Yisrael Perek 34 footnote 1 citing from the Sh"t Mlameid l'Ho'il 1:3. </ref>
#If at least one person has not yet davened then he can be Pores Al Shema and say Kaddish and Barchu once he gets up to Birchot Kriat Shema.<ref>Mishnah Brurah 69:1, explaining even for the opinion of the Radvaz. It is important to note (see Mishnah Brurah 69:2 and Rama O.C. 54:3) that that in order to say Kaddish one needs to have just said Yishtabach or if there has a been a significant delay he should say a few pesukim beforehand. </ref> Another congregant may also be Pores on behalf of that person who has yet to say Birchot Kriat Shema.<ref>Mishnah Brurah 69:1.</ref>
#If at least one person has not yet davened then he can be Pores Al Shema and say Kaddish and Barchu once he gets up to Birchot Kriat Shema.<ref>Mishnah Brurah 69:1, explaining even for the opinion of the Radvaz. It is important to note (see Mishnah Brurah 69:2 and Rama O.C. 54:3) that that in order to say Kaddish one needs to have just said Yishtabach or if there has a been a significant delay he should say a few pesukim beforehand. </ref> Another congregant may also be Pores on behalf of that person who has yet to say Birchot Kriat Shema.<ref>Mishnah Brurah 69:1.</ref>
#
#There are those who are of the opinion that even if everyone has already davened, if there is a person who has yet to hear Barchu that day then they are Pores Al Shema.<ref>Mishnah Brurah Hakdamah to Siman 69. This psak seems to contradict what he writes in 69:1 as there he concludes like the Radvaz that if everyone has already davened we aren't Pores Al Shema.</ref>
#*There is a custom to always recite Barchu after davening as we assume there is at least one person in the minyan who has yet to hear Barchu. However, on days where Barchu is commonly repeated, such as Kriat Hatorah days or Shabbat, we assume most people heard Shema.
#*


== Who Repeats it? ==
== Who Repeats it? ==

Revision as of 17:04, 29 June 2025

One who missed Barchu in its regular place at Shacharit may repeat it with a minyan at a later point. This repetition is known as Pores Al Shema. Additionally, there is a Halacha that in certain circumstances a person who missed Chazarat Hashatz can say part of Shmoneh Esrei outloud and recite Kedusha outside the regular constructs of a Tefillah B'tzibbur.

The Name Pores Al Shema

  1. The literal meaning of 'Pores' is divide, section off. The repetition of Barchu is called Pores Al Shema as it contains only a limited portion of Birchot Kriat Shema and cuts the rest out.[1]
  2. Alternatively, Pores in Aramaic means blessing and beginning. The repetition of Barchu with part of Birchot Kriat Shema is called Pores Al Shema as one is beginning the blessings of Shema once again.[2]

What's Repeated?

  1. The Shulchan Aruch[3] writes that one who comes to be Pores Al Shema recites Kadish, Barchu and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely Yotzer Ohr.
  2. However, the Rama[4] writes that the prevailing custom nowadays is to omit the Bracha of Yotzer Ohr and just to say Kadish and Barchu. This is the common practice of both Sephardim and Ashkenazim.

The Circumstances In Which One is Pores Al Shema

  1. The Shulchan Aruch[5] writes that even if all 10 individuals already Davened, they can still be Pores Al Shema after the fact. However, according to the Radvaz,[6] once each individual has davened separately, they forfeit their opportunity to recite Barchu.
    • The Mishnah Brurah[7] brings Poskim on both sides of the Machloket, and concludes with the words of the Chatam Sofer that the accepted practice is like the Radvaz.[8] Nonetheless, in a place where they are lenient to follow the Shulchan Aruch, they may keep their custom.[9]
  2. If at least one person has not yet davened then he can be Pores Al Shema and say Kaddish and Barchu once he gets up to Birchot Kriat Shema.[10] Another congregant may also be Pores on behalf of that person who has yet to say Birchot Kriat Shema.[11]
  3. There are those who are of the opinion that even if everyone has already davened, if there is a person who has yet to hear Barchu that day then they are Pores Al Shema.[12]
    • There is a custom to always recite Barchu after davening as we assume there is at least one person in the minyan who has yet to hear Barchu. However, on days where Barchu is commonly repeated, such as Kriat Hatorah days or Shabbat, we assume most people heard Shema.

Who Repeats it?

Pores Al Shema by Arvit

Repeating Kedusha

Sources

  1. ↑ Shulchan Aruch O.C. 69:1 citing from the Ran on Megillah 23b.
  2. ↑ See Pri Megadim, Mishbitzot Zahav 69:1.
  3. ↑ O.C 69:1. The Mishnah Brurah 69:3 explains the reasoning behind reciting the Bracha of Yotzer Ohr, despite the fact that the person has already said all the Birchot Kriat Shema, in order to avoid appearing like a heretic. Since the person has said Barchu Et Hashem Hamevorach, and no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says the Bracha of Yotzer Ohr out loud so that the congregation is considered to have recited it in unison with him through the principal of Shome'ah k'Oneh.
  4. ↑ O.C. 69:1. The Mishnah Brurah 69:4 explains that given the prevailing custom is for the congregation to respond to Barchu, Baruch Hashem Hamevorach l'Olam va'Ed, there is no longer any concern for heresy and it is unnecessary to recite the Bracha of Yotzer Ohr.
  5. ↑ O.C. 69:1.
  6. ↑ As cited by the Mishnah Brurah 69:1.
  7. ↑ O.C. 69:1.
  8. ↑ This is the formative Halacha brought down in the sefer Ishei Yisrael 34:1. Even for Sephardim who generally follow the practice of the Shulchan Aruch, the Sh"t Rav Po'alim and Kaf Hachaim (as cited by the commentary Ish Matzli'ach on the Mishnah Brurah Ad. Loc.) write that here the custom is like the Radvaz. The Ish Maztliach adds that this was the final Psak of Rav Ovadiah and Rav Yitzchak Yosef to follow the Radvaz.
  9. ↑ Ishei Yisrael Perek 34 footnote 1 citing from the Sh"t Mlameid l'Ho'il 1:3.
  10. ↑ Mishnah Brurah 69:1, explaining even for the opinion of the Radvaz. It is important to note (see Mishnah Brurah 69:2 and Rama O.C. 54:3) that that in order to say Kaddish one needs to have just said Yishtabach or if there has a been a significant delay he should say a few pesukim beforehand.
  11. ↑ Mishnah Brurah 69:1.
  12. ↑ Mishnah Brurah Hakdamah to Siman 69. This psak seems to contradict what he writes in 69:1 as there he concludes like the Radvaz that if everyone has already davened we aren't Pores Al Shema.
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