Chazarat HaShatz: Difference between revisions
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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 | 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 | #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> | ||
