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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.     
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 (heb. פורס על שמע; lit. divide the Shema). Additionally, there is a Halacha that in certain circumstances a person who missed [[Chazarat Hashatz]] can recite part of [[Shmoneh Esrei]] aloud and recite [[Kedusha]] outside the regular constructs of a Tefillah B'tzibbur.     


== The Name Pores Al Shema ==
== The Name Pores Al Shema ==


#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 Kriyat Shema|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>
#Alternatively, Pores in Aramaic means blessing and beginning. The repetition of [[Barchu]] with part of [[Birchot Kriyat 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? ==


# The Shulchan Aruch<ref>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. </ref> 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.
# The Shulchan Aruch<ref>O.C 69:1. The Mishnah Brurah 69:3 explains that despite the fact that the person has already said all the Birchot Kriat Shema, he still says Yotzer Ohr in order to avoid appearing like a heretic. Since the Pores said Barchu Et Hashem Hamevorach, if no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says out loud the Bracha of Yotzer Ohr so that the congregation is considered to have recited it in unison with him through the principal of Shome'ah k'Oneh. </ref> writes that one who comes to be Pores Al Shema recites [[Kaddish]], [[Barchu]] and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely Yotzer Ohr.
# However, the Rama<ref>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.</ref> 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.
# However, the Rama<ref>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.</ref> writes that the prevailing custom is to omit the Bracha of Yotzer Ohr and just to recite [[Kaddish]] and [[Barchu]]. This is the common practice of both Sephardim and Ashkenazim.
# The Barchu should only be repeated if it's following a [[Kaddish]].<ref>Sh"t Teshuvos v'Hanhagos 3:58 based off of the Mishnah Brurah 54:13. He does note that there are those who are lenient and allow for Barchu to be said by itself, but this is a minority view. </ref>


== The Circumstances In Which One is Pores Al Shema ==
== When is it Done? ==


# 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 10 individuals davened separately, they may come together afterwards to form a [[minyan]] enabling one of them to be Pores Al Shema for the group. This would be true even if 9 out of 10 people in the minyan already heard [[Barchu]] and just one still is lacking in his obligation. In such a case we would allow either him or someone else on his behalf to be Pores Al Shema.
#* 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 Radvaz<ref>As cited by the Mishnah Brurah 69:1. The Radvaz reasons that Barchu before Kriyat Shema is like a Zimun before Birkat Hamazon i.e it is inherently connected to and apart of the Birchot Kriyat Shema. In fact, the Mishnah Brurah (236:1) writes that one shouldn't be mafsik in between Barchu and Birchot Kriyat Shema as they are one section.</ref> writes that once each individual has davened separately they forfeit their opportunity to recite [[Barchu]].
#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>
#* The Mishnah Brurah<ref>O.C. 69:1. See also Biur Halacha siman 69 s.v. Omer.</ref> quotes Poskim on both sides of the dispute, 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>
#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>  
#If at least one person has not yet davened he can be Pores Al Shema, meaning, he can say [[Kaddish]] and [[Barchu]]. 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 is a custom to always recite Barchu after the last Kaddish in Shacharit in case there is someone in the minyan who has yet to hear Barchu.<ref>Rama O.C. 133:1. See also Mishnah Brurah Hakdamah to siman 69 who cites this custom. </ref> However, on days where we assume all the congregants heard Barchu, such as on Shabbat/Yom Tov or Monday/Thursday where there's Kriat Hatorah with numerous Barchu's, then we don't repeat Barchu at the end of davening.<ref>Rama O.C. 133:1 regarding Shabbat and Yom Tov. See Sefer Eretz Yisrael 1:2:2 (as quoted by the Dirshu footnotes) who extends this Halacha to the Kriat Hatorah on Monday's and Thursday's. The Mishnah Brurah (Hakdamah to siman 69) adds that even on non-leining days, if we know no one missed Barchu then it should not be repeated. However, the Chazon Ish is quoted (see Ishei Yisrael perek 34 footnote 30). Rav Neventzahl (Ha'arot b'Yitzchak Yikarei to Mishnah Brurah 133:1) writes that this is the appropriate practice as to avoid pointing out and embarrassing the person who came late. </ref> This is the common practice of many Ashkenazic Shul's in Eretz Yisrael.  
#*In the case where the person who's being Pores hasn't davened yet, the ideal place in davening  for him to recite the Kaddish and Barchu is after [[Yishtabach]], right before [[Birchot Kriyat Shema]].<ref>Mishnah Brurah 69:1, explaining even for the Radvaz above. It is important to note (see Mishnah Brurah 69:2 and Rama O.C. 54:3) 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. See also Ishei Yisrael 34:7 that if the minyan will not want to wait for him to get up to Birchot Kriat Shema then he can be Pores even before saying Pesukei d'Zimra (ideally though he should try to recite Boruch She'amar, Ashrei and Yishtabach). </ref>
#*The Sephardic practice is to always repeat Barchu at the end of davening even on days where Kriat Hatorah is done.<ref>Kaf Hachaim 133:1 cited l'Halacha as the common Sephardic practice by the Ish Matzliach (comments to Mishnah Brurah siman 133). This practice is based on Torat Nistar rooted in the words of the Arizal. </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]] they can be 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 are those who don't have the practice whatsoever to repeat Barchu.<ref>Aruch Hashulchan O.C. 133:5.</ref> This is the common Ashkenazic practice in America.
#*Based on the above, there is a custom to always recite [[Barchu]] after the last Kaddish in Shacharit in case there is someone in the minyan who has yet to hear [[Barchu]].<ref>Rama O.C. 133:1. See also Mishnah Brurah Hakdamah to siman 69 who cites this custom. </ref> However, on days where we assume all the congregants heard [[Barchu]], such as on Shabbat/Yom Tov or Monday/Thursday where there's [[Kriyat Hatorah]] with numerous Barchu's, then we don't repeat Barchu at the end of davening.<ref>Rama O.C. 133:1 regarding Shabbat and Yom Tov. See Sefer Eretz Yisrael 1:2:2 (as quoted by the Dirshu footnotes) who extends this Halacha to the Kriat Hatorah on Monday's and Thursday's. The Mishnah Brurah (Hakdamah to siman 69) adds that even on non-leining days, if we know no one missed Barchu then it should not be repeated. However, the Chazon Ish is quoted (see Ishei Yisrael perek 34 footnote 30). Rav Neventzahl (Ha'arot b'Yitzchak Yikarei to Mishnah Brurah 133:1) writes that this is the appropriate practice as to avoid pointing out and embarrassing the person who came late. </ref> This is the common practice of many Ashkenazic Shul's in Eretz Yisrael.  
#*The Sephardic practice is to always recite Barchu at the end of davening before Aleinu, both at Shacharit and Arvit,<ref>Mesechet Sofrim (10:6), Beis Yosef (O.C. 133), Halacha Brurah (237:8).  


== Who Repeats it? ==
Yalkut Yosef (69:5, see also footnote Ad. Loc.) writes that Sephardim should only recite Barchu when it will be followed by a Bracha [Aleinu counts as a Bracha in this context].


# Either the person who missed Barchu or someone else on his behalf may recite the extra Barchu to fulfill the obligation.<ref>Mishnah Brurah Hakdamah to siman 69.</ref>
Rav Shternbuch (Sh"t Teshuvos v'Hanhagos 3:58) cites the custom of people in Yerushalayim to be Pores Al Shema before Aleinu.</ref> even on days where [[Kriyat Hatorah]] is done.<ref>Chida (Machzik Bracha 286:4), Kaf Hachaim (133:1; 286:40; cited l'Halacha as the common Sephardic practice by the Ish Matzliach's comments to Mishnah Brurah siman 133), Maamar Mordechai (133:2), Yalkut Yosef (O.C. volume 2, 56:29; 69:5), Halacha Brurah (237:8). This practice is  rooted in the words of the Arizal and Torat Nistar. It is not part of the Halachot of Pores Al Shema. Therefore, even if we pasken like the Radvaz that if everyone davened we aren't Pores, we would still repeat Barchu based on the Arizal.</ref>
# Regarding the practice to always say Barchu after davening, it is appropriate for the  
#*There are those who don't have the practice whatsoever to repeat [[Barchu]].<ref>Aruch Hashulchan O.C. 133:5.</ref> This is the common Ashkenazic practice in America.
 
== Who Recites the Kaddish and Barchu? ==
 
# Either the person who missed [[Barchu]] or someone else on his behalf may recite the extra Barchu to fulfill the obligation.<ref>Mishnah Brurah Hakdamah to siman 69.</ref>
# Regarding the practice to always recite [[Barchu]] after davening, it is appropriate for the person who still needs to hear Barchu to be the one to recite it. However, there is a custom for the mourners reciting Kaddish to recite the Barchu.<ref>Shulchan Aruch 69:1 paskens that the person who needs to hear Barchu should say it. The Mishnah Brurah (69:11) agrees, however, he cites the prevalent custom for the mourners to say it. The Mishnah Brurah concludes that it is preferable for the person who needs to fill his obligation to say Barchu.</ref>


== Pores Al Shema by Arvit ==
== Pores Al Shema by Arvit ==


# The Rama<ref>O.C. 69:1.</ref> writes that we aren't Pores Al Shema by Arvit as  
# By [[Arvit]]/[[Maariv]] a person doesn't have to be Pores Al Shema if one missed [[Barchu]] in its proper place i.e before [[Birchot Kriyat Shema]]. The reason is that the Chazal only instituted Pores Al Shema to enable a person to recite an obligatory Kaddish followed by Barchu, but Kaddish before Arvit/Maariv is only a custom. Since there is no obligatory Kaddish, it isn't necessary to be Pores Al Shema to be able to make up a missed Barchu.<ref>Rama O.C. 69:1. Mishnah Brurah 69:7 explains that the institution of Pores Al Shema was only meant to enable a person to say his obligatory Kaddish and Barchu at Shacharit, but by Arvit/Maariv where there's no obligation for Kaddish we aren't Pores Al Shema just for the Barchu.</ref>
#* Nonetheless, one can be Pores Al Shema by [[Arvit]]/[[Maariv]] if he wants to.<ref>Aruch Hashulchan 69:11; Shulchan Aruch Harav 69:3. Mishnah Brurah 69:6 also writes that a person can say Barchu before his Arvit/Maariv but he should make sure to recite the first Bracha of Birchot Kriat Shema out loud. The Mishnah Brurah adds that a person may even be able to recite the Kaddish before Shmoneh Esrei [given the Minyan is still around] as part of his Pores Al Shema.
 
[The Ish Matzliach (comments to Mishnah Brurah) writes that there are Sephardic Poskim who allow a person to even say the Kaddish Titkabeil after Shmoneh Esrei (this Halacha is contreversial and is subject to different Minhagim and a local Poseik should be consulted)]. </ref>
#** Whether a person who missed Barchu and has already davened [[Maariv]] should repeat [[Barchu]] is a dispute between Shulchan Aruch and Radvaz, as explained above.<ref>According to the ruling of the Mishnah Brurah, Ashkenazic Jews follow the view of the Radvaz and Barchu should not be repeated unless it is in the construct of Birchot Kriyat Shema. Therefore, if someone already davened maariv, they shouldn't repeat Barchu afterwards. However, there are Ashkenazic shuls where it is commonplace for people who came late to Maariv to repeat Barchu (this custom is cited by Rav Shternbuch in Sh"t Teshuvos v'Hanhagos 3:58). Rav Shternbuch (Ibid.) disagrees with this custom and writes that one shouldn't say Barchu after davening especially considering it involves saying Hashem's name. Similarly, Rav Schachter (Nefesh Harav page 148) cites from Rav Soleveitchik that Brisker's also have the custom not to say a Barchu after davening. [Rav Schachter cites a slightly different reason than Rav Shternbuch, namely, it is inappropriate to begin praising Hashem (by saying Barchu) and then leave right after].
 
Nonetheless, Rav Shternbuch (Ibid.) concludes that each congregation should follow their prevailing custom.</ref>
# Those who have the custom to always recite [[Barchu]] after davening should do the same by [[Arvit]]/[[Maariv]] too.<ref>Ishei Yisrael 34:10.</ref>
 
== Making Up Kedusha - Shacharit ==
 
# In addition to making up Kaddish and Barchu, there is also the opportunity to make up [[Kedusha]] in [[Shmoneh Esrei]]. If there's a [[minyan]] of people, the person who missed Kedusha recites the first two Brachot of Shmoneh Esrei out loud and then recites Kedusha. The person should then conclude the rest of Shmoneh Esrei silently.<ref>Mishnah Brurah 69:8. The Biur Halacha siman 69 S.V. Omer is questions if a minyan with less than 6 people who haven't heard Kedusha yet and nonetheless Davened quietly can they b'dieved do Chazarat Hashatz.</ref>
#* This should only be done by a person who hasn't davened yet.<ref>Mishnah Brurah 69:8 citing the Radvaz. However, according to the Shulchan Aruch even a person who already davened can repeat Shmoneh Esrei in the above fashion in order to say Kedusha. </ref>
#* Ideally, the person who hasn't heard Kedusha yet should be the one to recite the Brachot and Kedusha.<ref>Mishnah Brurah 69:11.</ref>
# If there are 6 people that haven't davened yet then they can repeat the entire [[Chazarat Hashatz]] out loud like a regular [[minyan]].<ref>Mishnah Brurah 69:8. </ref>
# In addition to saying Kedusha, the Chazzan may also complete the rest of Davening, i.e the two Kaddishim at the end, so long as a minyan of people remains.<ref>Mishnah Brurah 69:8; Ishei Yisrael 34:4.</ref>


== Repeating Kedusha ==
== Making Up Kedusha - Mincha and Mussaf ==


# In addition to making up Kadish and Barchu, there is also the oppurtunity to make up Kedusha in Shmoneh Esrei.  
# [[Mincha]] and [[Mussaf]] have the same Halachot as [[Shacharit]].<ref>Ishei Yisrael 34:12; Ad. Loc. footnote 36.</ref>


== Sources ==
== Sources ==

Latest revision as of 17:01, 9 July 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 (heb. פורס על שמע; lit. divide the Shema). Additionally, there is a Halacha that in certain circumstances a person who missed Chazarat Hashatz can recite part of Shmoneh Esrei aloud 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 Kriyat 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 Kaddish, Barchu and the first Bracha of Birchot Kriat Shema Shel Shacharit, namely Yotzer Ohr.
  2. However, the Rama[4] writes that the prevailing custom is to omit the Bracha of Yotzer Ohr and just to recite Kaddish and Barchu. This is the common practice of both Sephardim and Ashkenazim.
  3. The Barchu should only be repeated if it's following a Kaddish.[5]

When is it Done?

  1. The Shulchan Aruch[6] writes that even if 10 individuals davened separately, they may come together afterwards to form a minyan enabling one of them to be Pores Al Shema for the group. This would be true even if 9 out of 10 people in the minyan already heard Barchu and just one still is lacking in his obligation. In such a case we would allow either him or someone else on his behalf to be Pores Al Shema.
  2. The Radvaz[7] writes that once each individual has davened separately they forfeit their opportunity to recite Barchu.
    • The Mishnah Brurah[8] quotes Poskim on both sides of the dispute, and concludes with the words of the Chatam Sofer that the accepted practice is like the Radvaz.[9] Nonetheless, in a place where they are lenient to follow the Shulchan Aruch, they may keep their custom.[10]
  3. If at least one person has not yet davened he can be Pores Al Shema, meaning, he can say Kaddish and Barchu. Another congregant may also be Pores on behalf of that person who has yet to say Birchot Kriat Shema.[11]
    • In the case where the person who's being Pores hasn't davened yet, the ideal place in davening for him to recite the Kaddish and Barchu is after Yishtabach, right before Birchot Kriyat Shema.[12]
  4. 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 they can be Pores Al Shema.[13]
    • Based on the above, there is a custom to always recite Barchu after the last Kaddish in Shacharit in case there is someone in the minyan who has yet to hear Barchu.[14] However, on days where we assume all the congregants heard Barchu, such as on Shabbat/Yom Tov or Monday/Thursday where there's Kriyat Hatorah with numerous Barchu's, then we don't repeat Barchu at the end of davening.[15] This is the common practice of many Ashkenazic Shul's in Eretz Yisrael.
    • The Sephardic practice is to always recite Barchu at the end of davening before Aleinu, both at Shacharit and Arvit,[16] even on days where Kriyat Hatorah is done.[17]
    • There are those who don't have the practice whatsoever to repeat Barchu.[18] This is the common Ashkenazic practice in America.

Who Recites the Kaddish and Barchu?

  1. Either the person who missed Barchu or someone else on his behalf may recite the extra Barchu to fulfill the obligation.[19]
  2. Regarding the practice to always recite Barchu after davening, it is appropriate for the person who still needs to hear Barchu to be the one to recite it. However, there is a custom for the mourners reciting Kaddish to recite the Barchu.[20]

Pores Al Shema by Arvit

  1. By Arvit/Maariv a person doesn't have to be Pores Al Shema if one missed Barchu in its proper place i.e before Birchot Kriyat Shema. The reason is that the Chazal only instituted Pores Al Shema to enable a person to recite an obligatory Kaddish followed by Barchu, but Kaddish before Arvit/Maariv is only a custom. Since there is no obligatory Kaddish, it isn't necessary to be Pores Al Shema to be able to make up a missed Barchu.[21]
    • Nonetheless, one can be Pores Al Shema by Arvit/Maariv if he wants to.[22]
      • Whether a person who missed Barchu and has already davened Maariv should repeat Barchu is a dispute between Shulchan Aruch and Radvaz, as explained above.[23]
  2. Those who have the custom to always recite Barchu after davening should do the same by Arvit/Maariv too.[24]

Making Up Kedusha - Shacharit

  1. In addition to making up Kaddish and Barchu, there is also the opportunity to make up Kedusha in Shmoneh Esrei. If there's a minyan of people, the person who missed Kedusha recites the first two Brachot of Shmoneh Esrei out loud and then recites Kedusha. The person should then conclude the rest of Shmoneh Esrei silently.[25]
    • This should only be done by a person who hasn't davened yet.[26]
    • Ideally, the person who hasn't heard Kedusha yet should be the one to recite the Brachot and Kedusha.[27]
  2. If there are 6 people that haven't davened yet then they can repeat the entire Chazarat Hashatz out loud like a regular minyan.[28]
  3. In addition to saying Kedusha, the Chazzan may also complete the rest of Davening, i.e the two Kaddishim at the end, so long as a minyan of people remains.[29]

Making Up Kedusha - Mincha and Mussaf

  1. Mincha and Mussaf have the same Halachot as Shacharit.[30]

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 that despite the fact that the person has already said all the Birchot Kriat Shema, he still says Yotzer Ohr in order to avoid appearing like a heretic. Since the Pores said Barchu Et Hashem Hamevorach, if no one responds it will appear as if the congregation is refusing to bless Hashem. Therefore, the person says out loud the Bracha of Yotzer Ohr 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. ↑ Sh"t Teshuvos v'Hanhagos 3:58 based off of the Mishnah Brurah 54:13. He does note that there are those who are lenient and allow for Barchu to be said by itself, but this is a minority view.
  6. ↑ O.C. 69:1.
  7. ↑ As cited by the Mishnah Brurah 69:1. The Radvaz reasons that Barchu before Kriyat Shema is like a Zimun before Birkat Hamazon i.e it is inherently connected to and apart of the Birchot Kriyat Shema. In fact, the Mishnah Brurah (236:1) writes that one shouldn't be mafsik in between Barchu and Birchot Kriyat Shema as they are one section.
  8. ↑ O.C. 69:1. See also Biur Halacha siman 69 s.v. Omer.
  9. ↑ 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.
  10. ↑ Ishei Yisrael Perek 34 footnote 1 citing from the Sh"t Mlameid l'Ho'il 1:3.
  11. ↑ Mishnah Brurah 69:1.
  12. ↑ Mishnah Brurah 69:1, explaining even for the Radvaz above. It is important to note (see Mishnah Brurah 69:2 and Rama O.C. 54:3) 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. See also Ishei Yisrael 34:7 that if the minyan will not want to wait for him to get up to Birchot Kriat Shema then he can be Pores even before saying Pesukei d'Zimra (ideally though he should try to recite Boruch She'amar, Ashrei and Yishtabach).
  13. ↑ 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.
  14. ↑ Rama O.C. 133:1. See also Mishnah Brurah Hakdamah to siman 69 who cites this custom.
  15. ↑ Rama O.C. 133:1 regarding Shabbat and Yom Tov. See Sefer Eretz Yisrael 1:2:2 (as quoted by the Dirshu footnotes) who extends this Halacha to the Kriat Hatorah on Monday's and Thursday's. The Mishnah Brurah (Hakdamah to siman 69) adds that even on non-leining days, if we know no one missed Barchu then it should not be repeated. However, the Chazon Ish is quoted (see Ishei Yisrael perek 34 footnote 30). Rav Neventzahl (Ha'arot b'Yitzchak Yikarei to Mishnah Brurah 133:1) writes that this is the appropriate practice as to avoid pointing out and embarrassing the person who came late.
  16. ↑ Mesechet Sofrim (10:6), Beis Yosef (O.C. 133), Halacha Brurah (237:8). Yalkut Yosef (69:5, see also footnote Ad. Loc.) writes that Sephardim should only recite Barchu when it will be followed by a Bracha [Aleinu counts as a Bracha in this context]. Rav Shternbuch (Sh"t Teshuvos v'Hanhagos 3:58) cites the custom of people in Yerushalayim to be Pores Al Shema before Aleinu.
  17. ↑ Chida (Machzik Bracha 286:4), Kaf Hachaim (133:1; 286:40; cited l'Halacha as the common Sephardic practice by the Ish Matzliach's comments to Mishnah Brurah siman 133), Maamar Mordechai (133:2), Yalkut Yosef (O.C. volume 2, 56:29; 69:5), Halacha Brurah (237:8). This practice is rooted in the words of the Arizal and Torat Nistar. It is not part of the Halachot of Pores Al Shema. Therefore, even if we pasken like the Radvaz that if everyone davened we aren't Pores, we would still repeat Barchu based on the Arizal.
  18. ↑ Aruch Hashulchan O.C. 133:5.
  19. ↑ Mishnah Brurah Hakdamah to siman 69.
  20. ↑ Shulchan Aruch 69:1 paskens that the person who needs to hear Barchu should say it. The Mishnah Brurah (69:11) agrees, however, he cites the prevalent custom for the mourners to say it. The Mishnah Brurah concludes that it is preferable for the person who needs to fill his obligation to say Barchu.
  21. ↑ Rama O.C. 69:1. Mishnah Brurah 69:7 explains that the institution of Pores Al Shema was only meant to enable a person to say his obligatory Kaddish and Barchu at Shacharit, but by Arvit/Maariv where there's no obligation for Kaddish we aren't Pores Al Shema just for the Barchu.
  22. ↑ Aruch Hashulchan 69:11; Shulchan Aruch Harav 69:3. Mishnah Brurah 69:6 also writes that a person can say Barchu before his Arvit/Maariv but he should make sure to recite the first Bracha of Birchot Kriat Shema out loud. The Mishnah Brurah adds that a person may even be able to recite the Kaddish before Shmoneh Esrei [given the Minyan is still around] as part of his Pores Al Shema. [The Ish Matzliach (comments to Mishnah Brurah) writes that there are Sephardic Poskim who allow a person to even say the Kaddish Titkabeil after Shmoneh Esrei (this Halacha is contreversial and is subject to different Minhagim and a local Poseik should be consulted)].
  23. ↑ According to the ruling of the Mishnah Brurah, Ashkenazic Jews follow the view of the Radvaz and Barchu should not be repeated unless it is in the construct of Birchot Kriyat Shema. Therefore, if someone already davened maariv, they shouldn't repeat Barchu afterwards. However, there are Ashkenazic shuls where it is commonplace for people who came late to Maariv to repeat Barchu (this custom is cited by Rav Shternbuch in Sh"t Teshuvos v'Hanhagos 3:58). Rav Shternbuch (Ibid.) disagrees with this custom and writes that one shouldn't say Barchu after davening especially considering it involves saying Hashem's name. Similarly, Rav Schachter (Nefesh Harav page 148) cites from Rav Soleveitchik that Brisker's also have the custom not to say a Barchu after davening. [Rav Schachter cites a slightly different reason than Rav Shternbuch, namely, it is inappropriate to begin praising Hashem (by saying Barchu) and then leave right after]. Nonetheless, Rav Shternbuch (Ibid.) concludes that each congregation should follow their prevailing custom.
  24. ↑ Ishei Yisrael 34:10.
  25. ↑ Mishnah Brurah 69:8. The Biur Halacha siman 69 S.V. Omer is questions if a minyan with less than 6 people who haven't heard Kedusha yet and nonetheless Davened quietly can they b'dieved do Chazarat Hashatz.
  26. ↑ Mishnah Brurah 69:8 citing the Radvaz. However, according to the Shulchan Aruch even a person who already davened can repeat Shmoneh Esrei in the above fashion in order to say Kedusha.
  27. ↑ Mishnah Brurah 69:11.
  28. ↑ Mishnah Brurah 69:8.
  29. ↑ Mishnah Brurah 69:8; Ishei Yisrael 34:4.
  30. ↑ Ishei Yisrael 34:12; Ad. Loc. footnote 36.
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