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    06 – Kedushah

    In the third berachah of the Amidah, Kedushah is recited. The essence of the Kedushah is in the responses, “Kadosh, kadosh, kadosh, Hashem Tzevakot, melo kol ha’aretz kevodo” (“Holy, holy, holy is Hashem, master of Hosts, the whole world is filled with His glory”) and “Baruch kevod Hashem mimkomo” (“Blessed is the glory of Hashem from His place”). Originally, it was customary for only the chazan to recite the connecting passages and the congregation would answer the verses, “Kadosh,” “Baruch,” and “Yimloch” (Shulchan Aruch 125:1). Nowadays, according to the Arizal, the congregation also recites the connecting passages, the chazan repeats them aloud afterwards, and the congregation responds with the verses of the Kedushah (Mishnah Berurah 125:2; Kaf HaChaim 2).

    Some say that the verse “Yimloch” is not an essential part of  Kedushah, but rather  one of the chazan’s connecting passages, and therefore, if a person is in the middle of reciting Birkot Keriat Shema, and he hears Kedushah, he may only recite the verses “Kadosh” and “Baruch” and not the verse “Yimloch.” Others say that he recites “Yimloch”, since this verse is included in Kedushah as well. This is the prevalent minhag.[6]

    Kedushah is recited a total of three times in Shacharit: in Birkat Yotzer Or, in Chazarat HaShatz, and in the passage U’va L’Tzion. However, the poskim disagree as to whether the laws of the Kedushah in Chazarat HaShatz apply to the other two, and whether it is necessary to recite them in a minyan. In practice, the halachic ruling is that an individual is permitted to recite them. However, to avoid uncertainty, it is best that he recite them in a melody of cantillation as if reading from the Torah (see further in this book 16:4; 23:2). The Kedushah in the Amidah repetition is the essence of Kedushah and it is only recited with a minyan.

    It is proper to stand with one’s feet together for Kedushah, since we recite this Kedushah like the angels whose legs are so close together that they resemble one leg (Shulchan Aruch 125:2). There are those who enhance the mitzvah by remaining with their legs together until the end of Birkat HaKel HaKadosh (Eliyah Rabbah 125:6). However, this is not an obligation and many prominent rabbinic authorities are not strict concerning this.

    It is customary to raise one’s heels slightly when saying “Kadosh Kadosh Kadosh,” “Baruch,” and “Yimloch,” and to turn one’s closed eyes upward, thereby expressing the desire to transcend physical boundaries and soar upward. The source for this resides in the Midrash (Beit Yosef and Rama 125:2; Mishnah Berurah 6; Kaf HaChaim, paragraphs 2 and 9).

    [6]. The Mishnah Berurah 125:1 mentions both opinions and in section 66:17 he writes that in practice one may not respond the verse Yimloch while in the middle of Birkot Keriat Shema, for that is the opinion of most Acharonim, and so rules the Yechaveh Da’at 6:3. That is also the law concerning reciting this verse in the middle of the prayers of supplication after the Amidah (Elokai Netzor), as explained in Mishnah Berurah 122:4. However, Aruch HaShulchan 66:6 writes that this matter is left unresolved and one may do as he pleases. After bringing many Acharonim who maintain that Yimloch is not part of the main section of Kedushah, Kaf HaChaim 66:18 (and section 122:1 and 124:17), writes that Yimloch is, indeed, considered part of the Kedushah, as can be inferred from Sha’ar HaKavanot. This issue also has halachic significance pertaining to one who is in the middle of reciting the Shemoneh Esrei, whether he must also be quiet during Yimloch. See Aruch HaShulchan 104:13.

    07 – When Does the Chazan Recite the Verses of Kedushah?

    The chazan must recite the verses “Kadosh,” “Baruch,” and “Yimloch” together with the congregation, in order to say them with a minyan. He must also recite them out loud, so that if someone is in the middle of the Amidah, he will be able to hear them, thereby fulfilling his obligation of Kedushah, for one who hears is like one who answers (Shulchan Aruch 104:7). After reciting the verses, he should be silent until the majority of the congregation concludes saying the connecting passages, and then he recites them aloud.

    If the chazan’s voice is not strong enough to be heard by the congregation, he should wait until most of the congregation finish reciting the verse, so that their voices fade slightly, and only then start to recite the verse. That way, on the one hand, everyone will be able to hear him, and on the other hand, since some have not finished reciting the verses of Kedushah, he is still considered to be reciting them in a minyan.

    If the congregation is very large, so that the chazan can only make his voice heard after everyone has finished reciting the verse, there are various opinions as to how he should practice. Some maintain that it is crucial that he recites the verses of Kedushah with the congregation and tries to be heard by at least ten people. Others say that it is most important that everyone can hear him; he should not be concerned that he may not be reciting the verses with ten people. Since he is the chazan, when there is a minyan there that can hear him, he is, indeed, considered to be saying them in a minyan. Therefore, he must wait until his voice can be heard by everyone. Both minhagim are valid.[7]

    [7]. The Bei’ur Halachah 125 s.v. “Ela” writes that if the chazan starts the verse before the congregation finishes saying it, he is considered to be reciting it in a minyan. However, if even then they will not hear him, the Bei’ur Halachah is uncertain as to whether the chazan may recite the verses after the congregation has finished, for perhaps because he is saying them in order to fulfill the obligation of the people listening, he need not say them with ten people, and it is enough that ten people hear him to be considered reciting them in a minyan. He leaves this matter unresolved. Divrei Yosef 13 writes that the chazan must say the verses with the congregation. However, Beit Yehudah, part 2, 3, writes that we are not strict that the chazan recite the verses with the congregation and that is also implied from Igrot Moshe, Orach Chaim 3:4.

    When a person is praying the Amidah and silently stops so as to hear the chazan recite the Kedushah, as explained in Shulchan Aruch 104:7, yet does not succeed in hearing him, the Levushei Mordechai, part 1:17 writes that he should have kavanah to hear a congregant instead. However, many poskim maintain that since the people in the congregation do not have kavanah to fulfill him in his obligation, this is not effective. Therefore, if he cannot hear the chazan, it is best that he continues praying the Amidah. So is written in Kaf HaChaim 104:36 and implied in the Igrot Moshe there.

    08 – Modim D’Rabbanan and Additional Laws

    When the chazan reaches Modim, the whole congregation bows with him and recites Modim d’Rabbanan, whose nusach differs from that of the Modim in the Amidah, as clarified in the Talmud (Sotah 40a).

    The entire congregation bows down in Modim d’Rabbanan. The laws concerning this bow are similar to the laws of Modim in the silent Amidah (Mishnah Berurah 127:2; Kaf HaChaim 1; see earlier in this book 17:6).

    There are those who say that it is necessary to bow again at the conclusion of Modim d’Rabbanan. Others say that it is proper to recite the full Modim d’Rabbanan while bowing. The prevalent minhag is to bow only in the beginning of Modim d’Rabbanan, as was the minhag of the Ari (see Shulchan Aruch and Rama 127:1; Kaf HaChaim 10).

    In a prayer service in which Birkat Kohanim is recited, as in Shacharit, Musaf, and in the Minchah of fast days, if there are no Kohanim present, the chazan recites the verses of Birkat Kohanim as a prayer, and the congregation responds “Ken yehi ratzon” to every verse.

    There are two versions of Birkat HaShalom – “Sim Shalom” and “Shalom Rav.” According to Nusach Sephard, which follows the Ari, Sim Shalom is recited in all the prayers. According to Nusach Ashkenaz, Sim Shalom is recited in a prayer in which Birkat Kohanim can be recited. In a prayer in which Birkat Kohanim cannot be recited, Shalom Rav is recited. If one mistakenly said the wrong wording, he still fulfilled his obligation (Rama 127:2, Mishnah Berurah 13; Kaf HaChaim 24).[8]

    If a chazan becomes disoriented to the point where he cannot continue praying, the congregation waits to see if he can return to his senses. If he cannot continue, another chazan is appointed to replace him. If this happens in one of the middle berachot, the second chazan starts from the beginning of that berachah. If it happens in the middle of the first three or the last three berachot, he starts from the beginning of those three berachot (Shulchan Aruch 126:1-2).[9]

    [8]. Bei’ur Halachah 127:2, s.v. “Aval” writes that if he remembers in the middle of the berachah that he began Shalom Rav in Shacharit, he must go back and correct it as long as he did not finish the berachah, because the wording of Shalom Rav is short and lacks some of the content mentioned in Sim Shalom. However, if in Ma’ariv someone realizes in the middle of the berachah that he mistakenly started Sim Shalom instead of Shalom Rav, he need not go back and correct it because Sim Shalom includes the wording of Shalom Rav. The Nusach of most Chassidim is to recite Sim Shalom every day in Minchah. It seems that the reason for this is because on fast days Birkat Kohanim is recited in Minchah, since there is no concern of intoxication then. If so, we see that essentially, it is befitting to recite Birkat Kohanim in every Minchah when there is no concern of intoxication; therefore, it is appropriate to recite Sim Shalom.

     
    [9]. The Shulchan Aruch 126:3 writes that a chazan who forgot to recite Ya’aleh V’Yavo in the Amidah repetition on Rosh Chodesh or Chol HaMo’ed does not repeat it. Although an individual must repeat his prayer following such a mistake, nevertheless, a chazan does not, since subsequently in Musaf, the specialness of the day is mentioned and therefore, so as not to trouble the congregation, we do not compel him to repeat Chazarat HaShatz. However, if he has not yet finished praying, he returns to Retzeh in order to insert Ya’aleh V’Yavo, for that is not such a big bother to the congregation. A chazan who errs in his silent Amidah does not need to repeat his prayer, since he fulfills his obligation in the Amidah repetition (Shulchan Aruch 126:4).

    09 – Is It Possible to Make Up the Amidah Repetition?

    Ten men who each prayed individually and later gather in one place do not have the status of a minyan and cannot recite Chazarat HaShatz since they each already prayed as individuals (Radbaz; Mishnah Berurah 69:1; Kaf HaChaim 1; Barchu is made up after the prayer service for those who came late, as clarified further in this book 23:9).

    However, if there is a person among them who did not yet pray, he may say Half-Kaddish and Barchu after Yishtabach. When he reaches the Amidah, he recites the first three berachot aloud and the others then say Kedushah with him. That way, everyone is able to hear Kaddish, Barchu, and Kedushah. This law is called “Pores al Shema” (“dividing the Shema”). Similarly, in Minchah, a person who did not yet pray may recite Ashrei, Kaddish, and then the Amidah, saying the first three berachot aloud.

    The law concerning an individual who arrived late to prayer is similar. If there are nine people willing to answer Amen after him, when he reaches Yishtabach, he may recite Kaddish and Barchu and when he reaches the Amidah, he says the first three berachot out loud, thereby enabling the recital of Kedushah.[10]

    If six people have gathered to pray and another four who already prayed join them, the chazan may recite the entire prayer service. Since there are ten Jews there, and among them, a majority of a minyan who did not yet pray, they are considered a minyan and all the relevant laws apply.[11]

    However, if there are only five that have not yet prayed, their law is like that of an individual. When they arrive at Yishtabach they recite Kaddish and Barchu, and when they reach the Amidah, one of them recites the first three berachot out loud and subsequently they say Kedushah (see Bei’ur Halachah 69 s.v. “Omer”).

    [10]. Some say that when this individual, to whom the congregation agrees to respond, finishes Tachanun, he says Half-Kaddish, and when he concludes U’va L’Tzion, he says Kaddish–Titkabal. So write Kaf HaChaim 56:37 and Ishei Yisrael 34:4. The Hagahot Ish Matzliach on section 69 writes that some say that Kaddish-Titkabal is recited only when at least three people did not pray, and others say that it is only recited when six people who did not pray are present. Each community follows its own customs. As it seems, the prevalent minhag is to recite the Kaddishim after the Amidah only for six people who did not pray.

    In principle, if the person who did not yet pray is unable to pray aloud, someone else may be chazan for him, say the Kaddish and Barchu for him, and start the first three berachot of the Amidah out loud. Afterwards, that chazan who prayed for him must finish the rest of his prayer silently (see Rama 69 and Mishnah Berurah 17).

     

    [11]. [1] If six people start reciting the Amidah with the hope that four others will eventually join them, and indeed, after they conclude their silent prayer, four people who already prayed arrive and are willing to complete the minyan, according to the Radbaz, since when they prayed silently there was no minyan, they cannot recite the Amidah repetition. Many poskim maintain, however, that since they assembled in order to pray in a minyan, they hoped that people would arrive to complete their minyan, and they even comprised most of a minyan, so they may recite Chazarat HaShatz. So writes Har Tzvi Orach Chaim 1:51 and Yalkut Yosef 69:1.

    01 – The Mitzvah of Birkat Kohanim

    It is a positive biblical commandment for the Kohanim to bless the nation of Israel, as it is written (Numbers 6:22-26), “Hashem spoke to Moshe, telling him to speak to Aharon and his sons saying, ‘This is how you must bless the Israelites. Say to them: May God bless you and keep watch over you. May God illuminate His face towards you and be gracious to you. May God bestow favor upon you and grant you peace.’”

    This mitzvah is performed daily. Every Kohen who is asked to ascend the duchan (platform) to bless Israel but refuses, even though in principle he only nullifies one mitzvah, is considered to have nullified three biblical commandments. This is because the wording used in the verses implies that Hashem longs to bless Israel. Therefore, a language of command is employed three times to tell the Kohanim to bless Israel, as it is written, “This is how you must bless,” “Say to them,” and “Place My Name.” Hence, a Kohen’s refusal to fulfill the will of the Creator and bless Israel is considered a nullification of three mitzvot from the Torah (Sotah 38b; Rambam Tefillah 15:12).

    Even if a Kohen who already blessed Israel that day was summoned by another minyan to bless the nation, it is a mitzvah for him to ascend and bless again. However, if he refrains, he does not nullify a biblical commandment (Shulchan Aruch 128:3).

    The Sefer Charedim (12:18) writes an important novel insight, that not only the Kohanim fulfill a mitzvah from the Torah by blessing the nation, but the Israelites who stand before them in silence with kavanah and respond Amen to their blessing also participate in the fulfillment of this biblical commandment.

    In Birkat Kohanim, we learn to focus on the fundamental fact that HaKadosh Baruch Hu is the One who bestows blessing upon us, and our standing each day in readiness for Birkat Kohanim instills this belief in our hearts (Guide to the Perplexed, part 3, chapter 44; HaAkedah, Sha’ar 74). The more we are aware of the fact that HaKadosh Baruch Hu is the One who blesses the nation of Israel with love, the more we will be open and prepared to accept the blessing (see Sefer HaChinuch 378). Free will is the fundamental component of the world, and therefore the blessing that HaKadosh Baruch Hu bestows upon us is linked to our own efforts. Or, as expressed by the Kabbalah, the awakening of our will to accept His blessing awakens the Supreme Will to bestow blessing upon Israel in abundance. By fulfilling the mitzvah of Birkat Kohanim, the nation of Israel expresses its will to accept the Divine Influence (shefa) and draws Hashem’s blessing into the world.

    02 – Yisrael’s Kavanah

    During Birkat Kohanim, each and every Jew must stand opposite the Kohanim and have kavanah to accept the blessing. He should not look at the Kohanim or at anything else, so as not to distract his thoughts from the berachah (Shulchan Aruch 128:23; Mishnah Berurah 89).[1]

    The Chachamim established that a Kohen who has an abnormality on his body that would likely cause people to stare at him, and divert their thoughts from the berachah, may not ascend to bless the people. Therefore, before the Kohanim became accustomed to covering their faces and hands with their tallitot, any Kohen who had a deformity on his face or hands, such as unusual facial freckles or crooked fingers, would not ascend the duchan to bless the nation. However, today, when all Kohanim are accustomed to covering their faces with a tallit, a defect on one’s face or hands does not prevent a Kohen from reciting the blessing. Nevertheless, even today, if the Kohen has a noticeable deformity on his leg, he should not ascend the duchan to bless the people, for it might distract the minds of the listeners. However, if he is a permanent resident of the community, such that his defect no longer makes people curious, he may ascend to bless the nation, for it most likely will not distract the listeners (Shulchan Aruch 128:30 and 31).

    Similarly, a Kohen who has a strange accent, such as one who confuses the pronunciation of the letters alef and ayin, may not bless the nation, since such a thing will distract the thoughts of the listeners from the berachah. However, a person who speaks in the accepted accent, even if he does not emphasize the ayin and the chet properly, does not distract the listeners’ thoughts. Likewise, all the known accents – Ashkenazic, Yemenite, etc. – do not divert attention from the berachah because they are known and familiar. Only someone who greatly confuses or garbles the pronunciation more than is acceptable, or stutters excessively, may not bless the people (Shulchan Aruch 128:33; Mishnah Berurah there).

    In summary, the Chachamim enacted that any Kohen possessing something that might distract the people from their kavanah may not ascend the platform to bless; from these laws we understand how important it is that the listeners concentrate during Birkat Kohanim.

    [1]. After Birkat Kohanim some are accustomed to recite a prayer intended for communal recital, “Adir BaMarom,” although the poskim disagree as to when it is recited. The Shulchan Aruch 130:1 maintains that when the prayer to transform and rectify an ominous dream into a favorable one (hatavat chalom) is recited in Birkat Kohanim, then Adir BaMarom is recited after it, as can be inferred from Berachot 55b. Kaf HaChaim 130:9 writes, based on the Zohar that it should not be recited in Birkat Sim Shalom. The Mishnah Berurah 130:6 writes that there are those accustomed to reciting Adir BaMarom following each time the Kohanim bless the nation, and that it is said as the chazan recites Sim Shalom. The source for this opinion can be found in the Rif, Rosh, and Taz. In practice, it is best for every person to follow his own custom.

    03 – The Place Where the Congregation Stands

    When the Kohanim recite the blessing, the people being blessed must position themselves in front of them, as it is written (Numbers 6:23), “This is how you must bless the Israelites. Say to them.” Chazal interpret this to mean that Birkat Kohanim must be performed in the same way that people talk to their friends – by standing face to face and speaking aloud – so that all those receiving the blessing can hear them.

    Although the Kohanim reciting the blessing must stand, in principle, those being blessed may sit. Nonetheless, today, the custom is that everyone stands for Birkat Kohanim. Still, an ill or weak person who has difficulty standing is permitted to sit for the blessing (Mishnah Berurah 128:51; Tzitz Eliezer 14:18).

    Anyone standing behind the Kohanim is not included in the berachah, although one who is standing directly beside them can be included as long as he turns his face towards the Kohanim. People sitting in the first rows of the synagogue must measure their place in relation to the Kohanim. If they are in front of them or even directly to the side of them, they are permitted to remain in their place and turn their face towards the Kohanim. However, if their place is slightly behind the Kohanim, they must move to a different position for the recital of the blessing (Shulchan Aruch 128:24).

    Anyone standing in the synagogue in front of the Kohanim is included in the berachah. Even if there are tall people standing before him, separating him from the Kohanim, or if there is a pillar between him and the Kohanim, since he is on the side that is across from their faces, he is included in the berachah. However, someone who stands in front of the Kohanim and turns his back to them is not included.

    Those who do not come to synagogue due to circumstances beyond their control are still included in the berachah. For instance, someone who has to leave for work, or women and children who do not come to synagogue, are all included in the berachah, which is intended to include all of Israel. Only those who are able to go and receive the blessing, but neglect to do so, are not included in the berachah (Bei’ur Halachah 128:24 s.v. “Im”).[2]

    [2]. One who is in the middle of reciting Shemoneh Esrei and is standing behind the Kohanim may not interrupt his prayer to walk and stand in front of them. This is considered as a circumstance beyond his control, and therefore he is blessed where he stands. The chazan acts similarly; even when the Kohanim are behind him he does not go stand in front of them. Even though walking is not considered a complete interruption during the Amidah, still, it is prohibited unless necessary. Therefore the chazan is treated as one who has circumstances beyond his control and is therefore blessed where he stands. (The Igrot Moshe Orach Chaim, part 5, 20:23 writes that one who is in the middle of the Amidah should walk in front of the Kohanim. Yet, in part 4, 21:2, at the end of his ruling, he writes the exact opposite.)

    One who is in the middle of reciting the Amidah when the congregation reaches Birkat Kohanim should be silent and concentrate on the berachah. Regarding Kedushah and Amen yeheh Shemei rabbah, he is not obligated to stop if he does not want to. However, in this case, where some poskim maintain that the Israelites who are being blessed also fulfill a biblical mitzvah, he must stop and listen to Birkat Kohanim, although he may not respond Amen. If he is at the same part of the prayer as the chazan, he answers Amen to the three verses of blessing. Still, concerning the berachah recited before them, some say he may not respond Amen. See Mishnah Berurah 128:79, where he rules this way regarding the chazan.

    04 – Four Biblical Halachot

    There are four halachot specified in the Torah concerning Birkat Kohanim: “It is only recited in the Holy Tongue, while standing, with raised hands, and in a loud voice” (Shulchan Aruch 128:14). When one of these conditions cannot be met, the Kohanim may not bless the nation.

    The first halachah requires that the berachah be recited in Hebrew, the Holy Tongue. Many mitzvot are performed through speech. The Chachamim explained in the Mishnah (Sotah 32a) that the mitzvot of Keriat Shema, Amidah, and Birkat HaMazon (Grace After Meals) can be fulfilled in foreign languages (see 1:10; 16:9). Nevertheless, Birkat Kohanim must be recited specifically in the Holy Tongue, as it is written (Numbers 6:23), “This is how you must bless,” meaning, in the language in which the Torah is written.

    A possible explanation for this is that the purpose of Keriat Shema is to express the foundation of our faith, and therefore the particular language in which it is recited is less important than the understanding of what we are saying. Likewise, regarding the Amidah, the essence is that we convey our prayer in a comprehensible manner. However, Birkat Kohanim is a berachah from Hashem to us, and the language in which Hashem reveals His will in the world is the Holy Tongue. Therefore, the Kohanim are commanded to recite the Divine blessing precisely as it is written in the Torah.

    The second halachah is to recite Birkat Kohanim while standing. Therefore, a weak or handicapped Kohen who must sit in a wheelchair, and cannot stand on his feet even while only reciting the blessing, may not bless the people. This is because the law of reciting Birkat Kohanim is similar to the law of the Temple service, as it is written (Deuteronomy 10:8), “To serve Him and offer blessing in His Name.” Just as the Temple service is performed while standing, so too, the berachah must be recited while standing (Sotah 38a).

    A person presents himself fully in a standing position, for in that way he is seen from head to toe, expressing his complete range of abilities, both spiritual and practical. In order for the work of the Kohanim and Birkat Kohanim to be fulfilled perfectly, they must be carried out specifically while standing.

    The third halachah obligates the Kohanim to raise their hands while reciting the berachah, meaning that they must spread their hands out over the people being blessed, as it is written (Leviticus 9:22), “Aharon lifted his hands toward the people and blessed them.” A Kohen whose hands tremble and are weak, and who does not have the strength to hold his hands up during the berachah, is not permitted to ascend the duchan and bless. Even if he is helped in raising his hands, it would be of no use, since the Kohen must raise his hands by himself without any assistance (Mishnah Berurah 128:52).

    Rabbi Nachman of Breslav offers a spiritual explanation of this halachah, stating that the lifting of one’s hands conveys the willpower of the heart to bless Israel with love. There is a connection and relation between one’s hands and one’s heart, the proof being that a person’s hands are close to his heart. Therefore, hand motions are the heart’s instruments of expression, as it is written (Lamentations 3:41), “Let us lift up our hearts with our hands to God in Heaven.” When the Kohanim stretch their hands out to bless Israel, they are thereby expressing their heart’s great love towards Israel (Likutei Halachot Nesiat Kapayim 5:3).

    Rav Kook adds that raising one’s hands forward symbolizes the future, for, indeed, the hands transcend beyond the body. Therefore the Kohanim lift their hands to convey the yearning and prayer for an ideal and rectified world (Olat Ra’ayah, part 1, 284).

    The fourth halachah commands the Kohanim to recite the blessing aloud so that all the people praying in the synagogue can hear them, as it is written, “Say to them,” meaning, in the manner that a person talks to his friend (Sotah 38a). If the synagogue is small, it is sufficient for the Kohen to recite the blessing in an average tone, for that is how people normally talk. If the synagogue is large, he must recite the blessing loud enough for everyone to hear him, even if he were to recite it by himself. A Kohen who has such a faint voice that it is almost impossible to hear him does not ascend to recite the blessing (Mishnah Berurah 128:53). However, if there are other Kohanim present whose voices will be well heard, it is permissible for the Kohen with the weak voice to ascend with them and bless (see Tzitz Eliezer 15:21).

    05 – The Connection of Birkat Kohanim to the Amidah and the Korbanot

    During the time of the Temple, the Kohanim would recite the Priestly Blessing after the conclusion of the Korbanot service. The Torah writes this in reference to the eighth day of the dedication of the Tabernacle, the day the Kohanim began performing their service there. “Aharon lifted his hands toward the people and blessed them. He then descended from [the altar where he] had performed the sin offering, the burnt offering, and the peace offering” (Leviticus 9:22). From here we learn that the people were blessed at the conclusion of the sacrificial offerings. The reason for this is that after offering the sacrifices, which express our readiness to surrender ourselves and sacrifice our souls to Hashem, we are worthy of receiving His blessing.

    Outside the Temple, the Chachamim established that Birkat Kohanim would be recited during the prayer service, since prayer replaced the Korbanot. There is a similarity between the Korbanot and prayer, for in both, one’s yearning for Divine closeness is expressed. Just like the Kohanim recited the blessing after the Korbanot, so it was established that towards the end of the Shemoneh Esrei the Kohanim bless the nation.

    In order to greatly emphasize the relevance of Birkat Kohanim to the conclusion of the sacrificial offerings, the Chachamim established that the Kohanim are obligated to start walking in the direction of the duchan at the time of Birkat Retzeh, for that is the berachah that discusses the return of the sacrificial offerings. Any Kohen who does not head toward the duchan (“lift his feet”) at the time of Birkat Retzeh loses the opportunity to fulfill the mitzvah and is prohibited from ascending to the duchan during that Amidah (Shulchan Aruch 128:8). L’chatchilah, the Kohen should lift his feet in the beginning of Birkat Retzeh. However, as long as the chazan did not reach the end of the berachah, the Kohen is still permitted to ascend towards the duchan (Mishnah Berurah 128:25).

    A Kohen who arrives late and realizes that he will not complete the washing of his hands before the conclusion of Birkat Retzeh is advised to take a small step in the direction of the duchan while still standing at the sink. With this step he is considered to have started to walk towards the duchan during Birkat Retzeh. When he finishes his washing, he continues to walk to the duchan to bless the people (see Mishnah Berurah 128:27, 28; Sha’ar HaTziyun 30; Sefer Nesiat Kapayim Kehilchatah 7:2, note 8).

    Because Birkat Kohanim is connected to the Korbanot, the Chachamim teach that just as the time to bring sacrificial offerings was specifically during the day, so too, Birkat Kohanim is recited during the day. Therefore, the Kohanim do not bless the nation during Ma’ariv. Although presumably there is reason to recite Birkat Kohanim during Minchah, the Chachamim decided against this since the time of the Minchah prayer is usually after a meal, and there is concern that a Kohen who drank wine at his meal will subsequently ascend the duchan to bless the people and desecrate the berachah. It is forbidden for a Kohen who is drunk to work in the Temple, and he is prohibited from blessing the people (Shulchan Aruch 128:38). However, in Ne’ilah, and during Minchah of public fast days, the blessing is recited. Since the Kohanim are fasting, there is no concern of intoxication (Shulchan Aruch 129:1). This is on condition that the Minchah of a fast day is prayed after plag haminchah (a proportional hour and a quarter before sunset), but when Minchah of a fast day is recited before plag haminchah, the Kohanim do not bless the people.[3]

    [3]. Although some maintain that it is permissible to bless the nation even at Minchah Gedolah of a fast day, the majority of poskim maintain that the blessing is only recited after plag haminchah. This is because the enactment to bless the nation in the afternoon pertains to the Ne’ilah prayer and not the Minchah prayer (on Yom Kippur, the Kohanim do not bless the people at Minchah). If Birkat Kohanim in the afternoon would have been instituted for the Minchah prayer, people might think that Birkat Kohanim is recited at Minchah of a regular day as well, when it is in fact forbidden for concern of intoxication. However, on a fast day in which there is no Ne’ilah, the blessing is recited at Minchah, on condition that it is recited at the time of Ne’ilah, meaning close to the end of the day.

    Even though there are various opinions as to how to calculate plag haminchah (a proportional hour and a quarter before sunset, or a proportional hour and a quarter before tzeit hakochavim), the main calculation is a proportional hour and a quarter before sunset, since the opinion maintaining that it is before tzeit hakochavim is calculated based on Rabbeinu Tam (meaning, 72 minutes after sunset, as explained earlier in this book, chapter 11, note 14. In other words, plag haminchah according to Rabbeinu Tam is between two to eighteen minutes before the visible sunset.) Nonetheless, it is best to start Minchah a little later than that, approximately half an hour to three quarters of an hour before sunset, closer to the time of Ne’ilah. This way, Birkat Kohanim will be recited as close as possible to sunset.

    06 – Washing Hands Before the Blessing

    Before the Kohanim raise their hands to bless the nation, they must wash their hands up to their wrists. There is an allusion to this in the verse (Psalms 134:2), “Lift up your hands in holiness and bless Hashem.” Any Kohen who did not wash his hands may not bless the people (Sotah 39a). Eminent Rishonim disagree regarding the reason for this hand washing. According to the Rambam (Tefillah 15:5), the obligation to wash one’s hands only exists when they are dirty. Therefore, a Kohen who washes his hands in the morning and is careful not to touch dirty parts of his body is not obligated to wash his hands again before Birkat Kohanim. However, according to Rashi and Tosafot (Sotah 39a), even clean hands must be washed and sanctified in honor of Birkat Kohanim.

    In practice, we are stringent, and a Kohen whose hands are clean must also wash them before Birkat Kohanim, like the opinion of Rashi and Tosafot. However, no berachah is recited on the washing even if he touched dirty places before washing, since there is doubt whether or not the Chachamim instituted a berachah for it (Mishnah Berurah 128:24, based on the Eliyah Rabbah).

    It seems from the Zohar that this washing was intended to sanctify the Kohanim, and their hands, in preparation for the berachah. In order to increase the level of sanctity, it is customary that a Levi pour the water on the hands of the Kohanim. When there is no Levi present in the synagogue, it is advisable that a firstborn, who possesses some amount of sanctity, wash the hands of the Kohanim. In the absence of a Levi and a firstborn, the Kohen washes his own hands (Shulchan Aruch 128:6; Mishnah Berurah 22).

    When the Kohen is concerned that perhaps there will not be water in the synagogue with which to wash his hands before blessing the people, he washes them in his house before the prayer service and takes care to keep them clean. In that way he can recite the blessing upon the people. However, if the Kohen is not careful to keep his hands clean after the morning washing, and he does not have water to wash them before Birkat Kohanim, he may not ascend the duchan to bless the nation.

    In every situation where the Kohen is forbidden to bless the people, it is advisable that he leave the synagogue before the time of Birkat Kohanim, so that the gabbai will not mistakenly call him up to ascend the duchan when he is not permitted to do so. If the Kohen remains present and he is not called, there is concern that perhaps people will think that he is an invalid Kohen.

    07 – Yisrael’s Participation in Birkat Kohanim

    When the time arrives to recite Birkat Kohanim, the Kohanim are not permitted to start the berachah until the chazan or the gabbai announces “Kohanim.” This is because the Torah states (Numbers 6:23), “Say to them,” denoting that Moshe, who is not a Kohen, must tell the Kohanim to bless Israel. Thus we learn that first the Kohanim must be called, and only afterward do they begin blessing. If only one Kohen ascends the platform, “Kohanim” is not declared, since it is written, “Say to them” (in plural). Thus, the word “Kohanim” is only announced when there are at least two Kohanim present (Shulchan Aruch 128:10). Some authorities conclude that the essence of Birkat Kohanim is when there are at least two Kohanim to perform the blessing (Rabbeinu Peretz brought by the Tur 128; see Aruch HaShulchan 128:9).

    The blessing itself is not recited by the Kohanim on their own. Rather, the chazan recites each word and the Kohanim repeat after him. Some chazanim mistakenly recite the words in a quiet voice. That is incorrect. Instead, the chazan‘s voice must be heard clearly by the Kohanim and should be just slightly softer than theirs (see Tzitz Eliezer 14:17; Nesiat Kapayim Kehilchatah 12:3.) Following each verse, the congregation answers Amen.

    As we learned (in halachah 1) the awakening of our will to accept Hashem’s blessing awakens the Supreme Will to abundantly bestow blessing upon Israel. In other words, when HaKadosh Baruch Hu created the world, He established that free will was to be a key component. Therefore only after we awaken from below the desire for something positive, a parallel desire from Above awakens to aid us in achieving that thing. Hence, it is necessary that one of the Yisraelim being blessed first declares “Kohanim,” thereby expressing in words our desire to accept Hashem’s blessing, and only then the Kohanim begin to bless. Afterwards as well, the chazan must read every word first, and in doing so, express our desire for every detail of the berachah, following which the Kohanim repeat that word, and HaKadosh Baruch Hu abundantly bestows His blessing upon us (Likutei Halachot LaMaharan, Nesiat Kapayim 3:4).

    08 – The Kohen’s Obligation to Remove His Shoes Before the Blessing

    One of the nine enactments instituted by Rabbi Yochanan ben Zakai (who lived at the time of the destruction of the Second Temple) pertains to the law of Birkat Kohanim. He decreed that the Kohanim must not ascend the duchan to bless the nation while wearing sandals or shoes. There are a number of reasons for this enactment, one being out of respect for the congregation, for it is not appropriate for the Kohanim to bless the nation with mud on their shoes. Likewise, the Temple services were performed by the Kohanim without shoes, due to the sanctity of the site. The halachic reason for this enactment is that the laces of the Kohen’s shoes might become loose, causing him to feel uncomfortable standing on the duchan, which is a high place, where he can be seen by the whole nation. To hide his embarrassment, he would have to bend down and tie his laces, and the people might misinterpret his bending and not reciting Birkat Kohanim as his admission of not actually being a Kohen (Sotah 40a).

    Based on these reasons, a Kohen may not ascend the duchan with shoes or sandals, nor with slippers that have laces. Regarding slippers, if they are made of leather, even without laces, it is prohibited to ascend the duchan in them as well, since ordinary shoes are generally made of leather, and all leather shoes are included in the enactment of Rabbi Yochanan ben Zakai. However, it is permissible to ascend the duchan in non-leather slippers that do not have laces.

    In a place where it is not customary to appear barefoot, or in sandals without socks, before respectable people, it is proper that the Kohanim ascend the platform with socks on their feet (Mishnah Berurah 128:18). In a place where it is customary to walk in sandals without socks, even in front of respectable people, it is permissible for Kohanim to bless the people while barefooted (Olat Tamid 128:11).

    At times, the question arises: what does a handicapped Kohen do if he is unable to take off his shoes, and likewise, what does a Kohen in the army do when he does not have time to remove his army boots? In cases of extenuating circumstances like these, some poskim are lenient and allow a Kohen to bless the people while standing on the floor of the synagogue, not ascending the duchan, where, because of its elevation, their feet and shoes can be seen, and this would bring disgrace to the blessing. If however, the Kohen is standing on the ground at the same level as the congregation, there is no prohibition to recite the blessing while wearing shoes. In extenuating circumstances, the Kohanim can rely on these poskim and bless Israel on the floor in shoes, provided that their shoes are clean (see Igrot Moshe, Orach Chaim, part 2, 32, regarding a handicapped person; concerning the issue of extenuating circumstances, see Tzitz Eliezer 14:11 and Yechaveh Da’at 2:13).

    09 – The Role of the Kohanim

    The Kohanim had two main tasks: the first was to educate and teach halachah in Israel, as it is written (Malachi 2:7), “For the kohen’s lips safeguard knowledge, and Torah is sought from his mouth.” The second was to be messengers of chesed and peace, like Aharon HaKohen, whose disciples were taught to “love peace and pursue peace, love thy fellow creatures and bring them closer to Torah” (Avot 1:12). Regarding Aharon HaKohen, Chazal relate that he knew how to make peace between friends, and between husbands and wives, and that in his merit thousands of couples remained together. Consequently, children were born to them, and they named their sons “Aharon” after him.

    In order to enable the Kohanim to develop these two basic qualities, wisdom and kindness, the Torah established that Kohanim would not receive a portion of land in Israel, and that their livelihood would depend on the produce offerings and priestly gifts of the Israelites. In that way, the Kohanim would be free to learn Torah, educate the people, and guide them. Since the Yisraelim provide them with sustenance, all the people of Israel become partners in the spiritual work of the Kohanim. Due to the fact that they do not own land, and do not partake in the competition involved in earning a livelihood, they can more easily develop their love and chesed towards the entire nation.

    Ahavah (love) is also the basis for Birkat Kohanim. Out of their love to the nation, the Kohanim become worthy emissaries to bless Israel in the name of Hashem. The wording of the berachah is as follows: “Who sanctified us with the holiness of Aharon and commanded us to bless His people, Israel, with love.” The poskim write that any Kohen who is hated by the congregation, or who hates the congregation, or even just one person in it, is forbidden to recite Birkat Kohanim. If he says the words out of enmity, he will bring danger upon himself. Instead, he must eliminate the animosity from his heart, or leave the synagogue before Birkat Kohanim, since its main purpose is to bless Israel with love (Mishnah Berurah 128:37; HaRav Tzvi Yehudah HaKohen, Olat Ra’ayah 2:413).

    10 – An Evil Kohen

    The mitzvah to bless the nation applies to all Kohanim, righteous or evil. Therefore, even a Kohen who sins by eating forbidden foods, having forbidden relations, or committing other sins (excluding those to be outlined in the following paragraphs) is obligated to ascend the duchan to recite the blessing. If he refrains from blessing, he only adds insult to injury. As the Rambam writes (Hilchot Tefillah 15:6), “Do not tell an evil person, ‘Do more evil and refrain from performing mitzvot.’”

    It is not surprising how an evil Kohen can bless Israel, because in truth, it is Hashem Who blesses His nation of Israel with love. In order for the blessing to be revealed in the world, the Kohanim are commanded to utter the prayer with their lips. Consequently, Israel will strengthen its awareness that Hashem is the source of blessing in the world. Since the Kohanim in general are the group granted the holiest tasks from among the Jewish people, they were chosen to express the Divine Will to bless the nation of Israel. Yet, the berachah is not dependent on the personal righteousness of the Kohen who blesses, but on God’s desire to bless His people (Rambam ibid., 7; and see Olat Ra’ayah, part 1, p. 283).

    However, if the Kohen commits sins which mar his priesthood, the Chachamim penalize him and forbid his ascent to the duchan. For instance, a Kohen who marries a divorcee is prohibited from reciting Birkat Kohanim. Similarly, a Kohen who is not careful to avoid becoming contaminated by the impurity of the dead is forbidden to bless the people. The reason is that since these prohibitions were intended to preserve the special sanctity of the Kohanim, one who transgresses them damages his priesthood, and therefore the Chachamim penalize him by forbidding him to ascend the duchan. Likewise, he is not called up to the Torah for the special aliyah of the Kohanim.

    If he decides to repent, he must first divorce his forbidden wife and vow in public not to marry women who are prohibited to him again. Only after that may he resume his priestly task of blessing the people. Likewise, if he was accustomed to becoming contaminated by the dead, he must accept upon himself not to do so again (Shulchan Aruch 128:40-41).

    A Kohen who worshiped idols is disqualified from reciting Birkat Kohanim. We learn this from the law of the Temple service; just as a Kohen who worships idols is ineligible to perform the Temple service, so too, he is unfit to bless the people (Menachot 109a and Tosafot there). However, if he repents completely, he may resume his priestly duties and bless the nation (Shulchan Aruch 128:37).

    There are poskim who equate the law concerning one who publicly (meaning in front of ten Jews) desecrates the Shabbat, to the law of a person who worships idols, and they maintain that a Kohen who does so is forbidden to ascend the duchan. That is how the Mishnah Berurah rules (128:134). However, according to a number of eminent Acharonim, even a Kohen who desecrates the Shabbat is permitted to ascend the duchan, for a number of reasons. First, it is not clear that the law concerning one who desecrates the Shabbat is, indeed, like that of an idol worshiper. Secondly, a distinction must be made between those who desecrate the Shabbat nowadays and those who did so in the past. In the past, it was clear that anyone who desecrated the Shabbat publicly did so partly in defiance of the Torah and the mitzvot. However, today, those who desecrate the Shabbat do not intend to purposely incite God’s wrath. Even if they publicly violate the laws of Shabbat, it is due to a lack of faith and learning, and not from an intention to arouse anger and to antagonize. Therefore, a Kohen who desecrates the Shabbat without intending to desecrate Hashem’s Name and offend the Torah is permitted to ascend the duchan, according to the lenient opinion.[4]

    However, the law regarding a Kohen who desecrates the Shabbat in order to purposely incite God’s wrath is different. This includes a Kohen who participates in organizing communal desecration of the Shabbat. This includes organizing bus rides on Shabbat, partaking in a demonstration in favor of opening businesses and movie theaters on Shabbat. As long as he does not repent, he is like an idol worshiper and is deemed unfit to ascend the duchan.

    [4]. Some are lenient so that the children of these Kohanim will not be mistaken for not being Kohanim and subsequently marry women who are forbidden to all Kohanim. So writes Achiezer, part 4, 3, and what is brought in the name of the Aderet. The Igrot Moshe, Orach Chaim 1:33 writes that, in principle, one who desecrates the Shabbat is permitted to bless the nation. There, in part 2, 4 he writes that the Levushei Mordechai is also lenient regarding this. See earlier in this book, chapter 2, note 10, that some Acharonim allow one who desecrates the Shabbat to join a minyan, since today such a person does not sin intentionally to arouse anger.

    11 – A Kohen Who Has Killed Is Ineligible to Ascend the Duchan

    A Kohen who has taken a life may not bless the nation, as it is written (Isaiah 1:15), “When you spread your hands [in prayer], I will turn My eyes away from you… [for] your hands are full of blood” (Berachot 32b). This means that only hands clean of blood are kosher for reciting Birkat Kohanim. This is similar to a sacrificial altar, whose stones are forbidden to be shaped using iron, since iron shortens human life, whereas the altar is intended to make peace and lengthen human life. Similarly, a Kohen whose hands have been contaminated by blood may not bless the people and bestow abundant blessing and peace upon Israel. The task of the Kohen is to augment kindness and life, like Aharon HaKohen, who was a lover and pursuer of peace, and a Kohen who has killed has damaged the core of his priesthood.

    According to the Shulchan Aruch (Orach Chaim 128:35), no repentance can help a Kohen who has committed murder. Even if he killed accidentally, repentance will not do him any good, since a prosecutor cannot become a defender, and hands that have committed murder are forever ineligible to bestow Birkat Kohanim upon the nation.

    However, according to the Rama, if the Kohen fully repents and goes to a sage who will arrange a process consisting of fasting, giving tzedakah, and accepting upon himself not to sin again in the future, then after concluding the process of repentance, he may resume blessing the people. Someone who repents becomes a new person, and therefore, even if he committed murder intentionally, if he completely repents, he may resume blessing the people.

    There is an intermediate opinion which maintains that a Kohen who murdered accidentally and repented may bless the people. However, a Kohen who intentionally murdered someone may not bless the nation even after he repents (Pri Chadash; Eliyah Rabbah; Bei’ur Halachah 128:35). A Kohen who experiences such a serious incident must go to his rabbi to receive personal advice regarding how to practice.

    Similarly, a Kohen who has unintentionally run over and killed someone with his car may not ascend the duchan for Birkat Kohanim. As mentioned previously, the poskim disagree as to whether repentance would be effective. However, if there was no negligence on his part while driving – for example, a child suddenly jumped under the wheels of his car and he could not prevent the accident – then in such a case, he is not even considered one who kills unintentionally. Rather, he is seen as a person who killed due to circumstances beyond his control, and according to all opinions, if he repents according to the instructions of his rabbi, he is permitted afterwards to resume blessing the nation (Yechaveh Da’at 5:16).

    01 – The Uniqueness of the Nefillat Apayim Prayer

    After the conclusion of the Amidah, it is customary to “fall on one’s face” (Nefillat Apayim) and recite prayers of supplication (Tachanun) before Hashem. By doing so, we fulfill the mitzvah of prayer in all of its positions – Birkot Keriat Shema while sitting, Shemoneh Esrei while standing, and the prayers of supplication that follow, in prostration. We learn this from Moshe Rabbeinu, who prayed in those three positions on behalf of the nation of Israel after the sin of the Golden Calf, as it is written, “I sat on the mountain” (Deuteronomy 9:9);  “I stood on the mountain” (ibid., 10:10); and  “I threw myself down before Hashem” (ibid., 9:25). So too, we in our prayers, after having prayed while sitting and standing, are left with a feeling that we have not yet expressed everything, that we have not yet broken down the barriers completely, so we  prostrate ourselves in submission to the Master of the Universe (see Tur 131).

    Nefillat Apayim possesses a special power and is the most effective prayer in times of trouble. An illustration of this can be found in the dispute of Korach and his followers, when Hashem told Moshe and Aharon, “Separate yourselves from this group and I will destroy them in an instant.” They immediately understood the need to pray intensely. Therefore, they prayed in prostration, as it is written, “They fell on their faces and prayed, ‘Omnipotent God of all living souls, if one man sins, shall You direct Divine wrath at the entire community?’” (Numbers 16:21-22). From the intensity of their prayer recited in prostration, the decree was overturned.

    Nefillat Apayim is so powerful because it expresses one’s complete surrender  towards the Creator until a person reaches total sacrifice of his soul. It is as if the person is saying to the Master of the Universe, “All my senses and organs are void before You. Do to me as You will, for I am all Yours.” Therefore, with the prayer of Nefillat Apayim it is possible to repair flaws which cannot be rectified through regular prayer (see Zohar Numbers 120:2).

    In Nefillat Apayim, there is also an expression of shame towards Heaven. After having prayed the Amidah, in which we were engaged in the greatness of the Blessed One, and in which we presented all our requests, here we are, embarrassed to show our faces. How did we dare stand before Him in prayer? Therefore, we fall on our faces. Furthermore, Nefillat Apayim conveys the sorrow which derives from repentance, for due to the anguish over our wrongdoings, we cannot lift our faces (see Rabbeinu Bechaye Numbers 16:22).

    02 – The Custom of Its Recital

    Despite its great virtue, the Chachamim did not establish Nefillat Apayim to be an obligatory prayer, and they did not institute a set wording for it. Anyone who so desired would add prayers of supplication in prostration after reciting the Amidah. Perhaps specifically because of its superior value, being that it expresses total submission to the Creator, May He Be Blessed, it is befitting that it emanates from the heart, from one’s most inner resolve.

    During the period of the Geonim, a permanent wording for Nefillat Apayim, and the prayers of supplication after the Amidah, began to take shape. In the time of the Rishonim, the wording became established, until all Jews accepted upon themselves the obligation to recite certain specific supplications. Seemingly, as a result of the suffering of the Diaspora, which continued to intensify, our hearts were dulled. This necessitated the introduction of a permanent wording of supplication. Because the nusach of the supplications became widespread only after the scattering of the exiles, the differences between the Sephardic and Ashkenazic wordings are more pronounced.

    The Nefillat Apayim prayer expresses heartbreak, manifested by the submission of one’s body and sacrifice of one’s soul. Therefore, it is not recited on holidays, or days of joy due to the celebration of a special mitzvah like a brit milah. The kabbalists explain that all the tikkunim (rectifications) performed on regular days via the Nefillat Apayim prayer are achieved on days of a mitzvah celebration purely through the joyous sanctity of the day (Kaf HaChaim 131:54). Additionally, when those celebrating such a joyous mitzvah are present in the synagogue, prayers of supplication are not recited (as explained in halachot 7 and 8). We have already learned that, in principle, there is no obligation to recite Tachanun, and therefore in any situation in which there is doubt as to whether Tachanun should be said, the instruction is not to recite it.[1]

    Similarly, in a house of mourning, it is customary not to recite Tachanun, since the Divine attribute of judgment (midat hadin) is present there, and care should be taken not to amplify it (Mishnah Berurah 131:20). The idea behind this is that the person praying Nefillat Apayim demonstrates to himself that his existence is dependent on Hashem, and that he is null and void in relation to Him. Since a mourner already has an acute sense of this, it is unnecessary to add to it.

    [1]. The Tur section 131 writes in the name of Rav Natrunai Gaon that since Nefillat Apayim is voluntary, it is customary not to recite it in the house of a chatan (groom), as writes Shut HaRivash 412 in the name of Rav Sar Shalom Gaon. Rabbi Yitzchak Ibn Giat proves this with the story from Bava Metzia 59b about Imma Shalom, Rabbi Eliezer’s wife, who would not let Rabbi Eliezer say prayers of supplication after the Amidah so as not to cause harm to her brother, Rabban Gamliel. It is from here we learn that it is not an obligatory prayer. Other Rishonim and Acharonim have written this as well. Birkei Yosef 131:13 and Sha’ar HaTzion 131:15 write that in any case of uncertainty, it is better not to recite Nefillat Apayim, since it is voluntary.

    03 – What Is Nefillat Apayim?

    At first, it was customary to perform the Nefillat Apayim prayer by prostrating or by bowing down. Prostration means that the person drops his whole body to the ground, and spreads out his hands and feet. Bowing means that the person gets down on his knees, bends his head forward, and rests it down on the ground (Berachot 34b; Rambam Tefillah 5:13-14).

    However, due to a number of concerns, the custom to pray Nefillat Apayim by bowing down or prostrating oneself on the ground was annulled. Some of the reasons are halachic, dealing with the prohibition against prostrating oneself on a stone floor; and the prohibition of an important person falling on his face before the congregation without a guarantee that he will be answered like Yehoshua bin Nun.[2]

    Still, the main reason is written in the Zohar (Numbers 121:1), which greatly reinforces the virtue of Nefillat Apayim, during which the person praying must sacrifice his soul to Hashem and view himself as if he has left the world, thereby atoning for all his sins. “This restorative act must be performed with great kavanah of one’s heart. Then HaKadosh Baruch Hu has mercy on him and absolves his sins. Great is the person who knows how to entice his Master and eagerly serve Him with kavanah of the heart. Woe to the one who entices his Master with a distant heart bereft of desire. As it is written (Psalms 78:36-7), ‘They beguiled Him with their mouths and lied to Him with their tongue, for their heart was untrue to Him.’ He says, ‘I lift my soul up to You’ (Psalms 25:1), but his words emanate from a distant heart, and that causes him to leave this world before his time.” Since we are concerned that perhaps we are unable to have the necessary full kavanah and are unworthy, we refrain from prostrating ourselves, or from bowing down.

    In practice, it is the custom of all Ashkenazim and some Sephardim to bend down and cover their faces on the shirtsleeve of their arm. By doing so, one maintains a certain aspect of Nefillat Apayim, for that is a type of bow, yet it is not a complete bow, and there is no fear of prostration on a stone floor (Bei’ur Halachah 131:1). Perhaps so as not to encounter the danger mentioned in the Zohar, Ashkenazim were accustomed not to recite the psalm “Eilecha Hashem Nafshi Essa” (“I lift my soul up to You”) (Psalm 25), which is explained in the Zohar to mean the surrender of one’s soul, and instead they recite Psalm 6 (Magen Avraham 131:5). Those who follow the Ben Ish Chai are careful not to fall on their faces at all, and that is how many people from Eidot HaMizrach practice.[3]

    [2]. The basis for the prohibition to prostrate oneself on a kneeling stone is brought in Megillah 22b and it is cited by the Rama 131:8. The Mishnah Berurah 131:40 explains that the biblical prohibition entails prostrating oneself on a stone floor, as it is written (Leviticus 26:1), “Do not place a kneeling stone in your land upon which to prostrate yourselves.” This prohibition has two conditions: 1) prostration, and 2) a stone floor. The Chachamim instituted a prohibition even when only one condition exists, meaning that prostration is forbidden even on a floor that is not made of stone, and even just bowing down on a stone floor is forbidden. Chazal do permit bowing down on a floor that is not made of stone. If there are stones there, one may bow by leaning on his side, or by making a separation between his head and the floor, with a towel or the like. Likewise, it is permissible to prostrate oneself on a floor without stones provided that one leans slightly on his side. There is uncertainty as to whether one may prostrate oneself on a stone floor using a separation. See Sha’ar HaTzion 44.

    Further, Chazal write in Megillah 22b that a prominent person is forbidden to fall on his face unless he knows for certain that he will be answered as was Yehoshua bin Nun, and that is how the Shulchan Aruch 131:8 rules. However, when he is alone, the Tosafot write based on the Yerushalmi, that it is permissible, and so writes the Beit Yosef in the name of some Rishonim. Similarly, the Mishnah Berurah 38 rules that the prohibition applies when he is the only one falling on his face in front of the congregation, like Yehoshua bin Nun. In a situation such as that one, were he not answered, he would feel ashamed, for those who see him would think he is not worthy. Still, it can be inferred from the Rambam that the prohibition for a prominent person applies even when he is alone. The Meiri explains that this prohibition is to prevent one from considering himself overly pious. See Yad Peshutah on Rambam Tefillah 5:14 where he brings the responsa of Rav Sherira Gaon and Rav Hai Gaon, which implies that when the congregation would prostrate themselves or bow down on the ground, the rabbis would elevate themselves slightly from the floor and turn their faces to the side, and the most prominent rabbis would not bow down at all. Perhaps also for this reason, the custom not to prostrate oneself or bow down, spread throughout the rest of the nation.

    [3]. The Ben Ish Chai, Ki Tisa 13, writes that perhaps just resting one’s head on his arm is to a certain degree what the Zohar intended, that whoever does not have the proper kavanah is endangering his life. Therefore, “It is good that every person refrain from placing his face on his arm and he should not change his position in any way.” So writes the Yechaveh Da’at, part 6, end of section 7. However, the Shulchan Aruch 131:1 rules that one must fall on his face, and that is the opinion of the Chida as well. Even the Kaf HaChaim 131:31 writes that anyone who does not intend to lower his soul to the forces of evil in order to purify them, but rather solely intends to surrender his soul for the sake of Torah observance and the fulfillment of mitzvot, does not endanger himself. It is written in the Siddur Od Avinu Chai (based on Rav Rakach) that the minhag of all the North African ethnic groups (Spanish emigrants) was to fall on their faces. In practice, every person should follow his own family’s minhag.

    04 – How to Perform Nefillat Apayim

    As mentioned, according to the Ashkenazic minhag, and of some Sephardim, Nefillat Apayim is performed by lowering one’s head and leaning it on the arm. In the opinion of the Shulchan Aruch, one always falls on his left arm. According to the Rama, in the morning, when one’s tefillin is placed on his left arm, he falls on his right arm, and at Minchah, he falls on his left arm – this is the Ashkenazic custom (Shulchan Aruch and Rama 131:1; Mishnah Berurah 6).

    When falling on the left arm, we tilt our faces slightly to the right, so as not to point them straight down to the floor. Similarly, when we fall on the right arm, we tilt our faces slightly to the left. We practice this just as it was practiced when people were accustomed to actually prostrating themselves on the ground, for in those times, they tilted their faces as a “fence” against the prohibition of prostrating oneself on a stone floor (Mishnah Berurah 131:40; Bei’ur Halachah 131:1).

    It is customary to cover one’s face with clothing. It is not sufficient to conceal one’s head with his arm, since the arm and the face are one body, and the body cannot cover itself (Mishnah Berurah 131:3). The main purpose of this covering is for the sake of modesty, like that of a person who hides his face from Hashem out of trepidation and shame. One who is wearing short sleeves, and has a handkerchief, should place it on his arm and place his face on it. However, if he does not have a handkerchief, he may fall on his bare arm, but not on his palm, since it is impossible to hide one’s face with one’s palm. If there is a table there, he rests his arm and head on it, and the table is considered the main cover for his face.[4]

    It is customary to perform Nefillat Apayim only in places where a Torah scroll is present, or even other printed sifrei kodesh (sacred texts). In a place in which there are no sacred texts, the prayer is recited while sitting, without falling on one’s arm.

    When Nefillat Apayim is performed in the rooms adjacent to the synagogue, which do not contain a Torah scroll or sacred books, if it is possible to see the aron kodesh (holy ark) from there, one falls on his face. However, when the aron kodesh cannot be seen, the prayer is recited while sitting.[5]

    In Jerusalem, it is customary to perform Nefillat Apayim even in a place without sacred texts, since the sanctity of the city serves as a substitute for the texts.[6]

    In a place where it is impossible for someone to recite the Nefillat Apayim prayer while sitting, such as in a place without a chair, or in a place in which another person is praying the Amidah directly behind him and he cannot go elsewhere, he may stand (Mishnah Berurah 131:10). It is best that one leans against a wall in such a way that without it he would fall, so that his prayer is considered to be recited partially sitting and partially in the position of Nefillat Apayim (Kaf HaChaim 38).

    [4]. The Bei’ur Halachah 131:1 clarifies that with the way we fall on our faces today, there is no concern of transgressing the prohibition of prostrating oneself on a kneeling stone, since our heads are very far away from the floor. Therefore, even if the floor is made of stone, it is not forbidden, since there are two differences here from the biblical prohibition: 1) this is not prostration, and 2) one’s face is not touching the ground. If so, the custom to lean on one’s side exists to remember the minhag when people were accustomed to bowing down completely on the ground, and if the floor was stone, they would have to bow with their head to the side. According to this, even the covering of one’s face does not serve as a separation between one’s face and the ground; rather the falling on one’s face is to hide his face in shame. Perhaps even the covering of oneself with clothing is to remember the fact that they used to bow down completely on the ground, for then if it was a stone floor, one could either turn his face or make a separation between himself and the floor. However, from the Magen Avraham 131, paragraphs 2 and 20, it can be inferred that even when one’s face is far from the ground, it is still considered bowing down, and therefore he is obligated to lean on his side or make a separation between his face and the ground. The Bei’ur Halachah questions this, and it is his view that nowadays, the custom to lean exists only to remember the custom of bowing down.

    If so, when one does not have a sleeve or piece of fabric, it seems that he may cover his face with his bare arm, for not having fabric does not prevent one from fulfilling his obligation. If there is a table or lectern (shtender) there, it is best that one rest his head on his arm far into the depth of the table, so that the table can also be considered a cover for his face. Some lean on their watches and use them as a separation, though there is no reason for this, since a watch cannot cover one’s face. Even according to the Magen Avraham it is not considered to be a separation due to its small size. On the contrary, the kabbalists maintain that one must not lean on the palm of his hand at all, for on it are recorded all of his sins (Kaf HaChaim 131:47; Piskei Teshuvot, note 34), and one’s watch is close to his palm.

    See Piskei Teshuvot 131, note 31, where he writes that according to the Magen Avraham, who maintains that the cover is intended to separate between one’s face and the floor, it is not enough to rest one’s forehead on his sleeve, for if he does, he will be facing the floor without a separation. Instead, one must cover his face with his arm. If there is a table there, he may lean his forehead on his arm and then the table is considered a separation between his face and the floor. Further, according to the Magen Avraham, it is permissible to hold a siddur between one’s face and the ground which would effectively divide between them. Still, we learned that the Mishnah Berurah rules that there is no need for a divider here; rather it is merely a continuation of a custom from the time that people actually bowed down on the floor. However, concerning a covering, it is, indeed, proper that the main part of one’s face be covered.

     

    [5]. The Roke’ach 324 writes that Nefillat Apayim is only performed in a place where there is a Torah scroll, but the Beit Yosef questions his words. The Chida concludes from this that it is the opinion of the Shulchan Aruch that one may fall on his face even in a place where there is no Torah scroll. (In practice, however, many Sephardim are accustomed to not falling on their faces at all.) The Rama 131:2 rules like the Roke’ach. In the rooms adjacent to the synagogue, if the aron kodesh can be seen, one falls on his face (Mishnah Berurah 13). Even sifrei kodesh can be considered like a Torah scroll according to the majority of Acharonim, as written in Siddur Olat Ra’ayah  p. 302, paragraph 4.

    [6].According to Rav Shlomo Zalman Auerbach, this only applies to the Old City. Still, Rav Tikochinsky writes this about the entire city of Jerusalem, as is written in Siddur Olat Ra’ayah p. 302. Since we learned that there are poskim who completely disagree with the Roke’ach, and according to them there is no need for a Torah scroll at all, in every case of uncertainty concerning this law, it is permissible to follow those who maintain that one may fall on his face, especially since that is the opinion of the majority of poskim.

    05 – The Thirteen Attributes of Mercy

    After Hashem forgave Israel for the sin of the Golden Calf, and even agreed that Israel would be favored among all the nations in its special connection with Him, Moshe Rabbeinu implored, “Please let me have a vision of Your glory.” Hashem replied, “I will make all My good pass before you, and reveal the Divine Name in your presence,” meaning, I will disclose to you My Holy Name that is revealed to the world; however, it is impossible to grasp My essence, “For a person cannot see Me and live” (Exodus 33:18-20). “Hashem descended in a cloud, and stood there with Moshe, and he (Moshe) called out in Hashem’s Name. Hashem passed before him and proclaimed (Hashem called out and revealed His Names to Moshe), ‘Hashem, Hashem, merciful and gracious God, slow to anger, with tremendous kindness and truth. He remembers deeds of kindness for thousands [of generations], forgiving sin, iniquity, and error, and He cleanses’” (Exodus 34:5-7). These are the Thirteen Attributes of Mercy.

    Rabbi Yochanan said, “Were the verse not written, it would be impossible to say it. This teaches us that HaKadosh Baruch Hu wrapped Himself like a chazan and demonstrated to Moshe the order of the prayer. He said to him, ‘Any time that Israel sins, let them perform before Me this procedure and I will forgive them’” (Rosh HaShanah 17b).

    With the acceptance of faith on the most supreme level, attained by reciting the Thirteen Attributes, we connect to Hashem in such a profound and exalted manner that our sins become marginal and exterior. In that state, atonement is achieved.

    Therefore, in Selichot, on fast days and Yom Kippur, the Thirteen Attributes are recited numerous times in the prayer service. The customs vary regarding their recital on weekdays. According to the Ashkenazic and Yemenite (Baladi) minhagim, they are recited only on Mondays and Thursdays since those are the appropriate days for saying prayers of supplication. According to the Sephardic minhag (including Sephard-Chassidi), based on the Ari, they are recited every time there is Nefillat Apayim.

    The recital of the Thirteen Attributes is considered a matter of sanctity and therefore necessitates a minyan. One who prays individually is not permitted to recite them; however, he is allowed to read them with cantillation signs as one reading the Torah (Shulchan Aruch, Orach Chaim 565:5; Mishnah Berurah 12). Whoever has not yet succeeded in finishing “Kel erech apayim” before the congregation reaches the Thirteen Attributes must stop and join in with the congregation. As long as the congregation has not yet finished reciting the Thirteen Attributes of Mercy, he may still join them. However, if they have already finished, he is considered to be reciting them as an individual (Ben Ish Chai, Ki Tisa 4).

    06 – The Passages of Supplication and Nefillat Apayim

    It is proper not to interrupt by talking between Shemoneh Esrei and Tachanun, because when the recital of the prayers of supplication is linked to Shemoneh Esrei, the prayers are more favorably accepted (Shulchan Aruch 131:1; Mishnah Berurah 1).

    Concerning the nusach of Tachanun, there are differences between the various ethnic groups. The reason for this is that when most Jews lived in Israel or in Babylon, each person would recite prayers of supplication in his own tongue. Only later on, in the time of the Rishonim, when the exiles dispersed, certain set wordings took shape. Additionally, approximately four hundred years ago, some changes were made in Nusach Sephard, based on Kavanot HaAri.

    According to Kavanot HaAri, it is customary to recite Vidui (confession) and the Thirteen Attributes of mercy before the Psalm of Nefillat Apayim, so that after achieving atonement from the recital of Vidui and the Thirteen Attributes, one arrives at the pinnacle of these prayers, Nefillat Apayim (Kaf HaChaim 131:5). According to the Ashkenazic and Yemenite (Baladi) minhag, we open with Vidui and the Thirteen Attributes only on Mondays and Thursdays, the days when we recite numerous prayers of supplication. However, on the remaining days, we say Nefillat Apayim immediately following the Amidah, because it is best to adjoin Nefillat Apayim to the Amidah as much as possible.

    In Nefillat Apayim, according to the Sephardic Nusach, Psalm 25 is recited, whereas those who follow Nusach Ashkenaz and Sephard-Chassidi say Psalm 6.

    On Mondays and Thursdays, additional prayers of supplication are recited, since those days are days of Divine grace when prayer is more graciously accepted. They are said while standing (Shulchan Aruch and Rama 134:1). The prayer “V’Hu Rachum” was compiled by three elders exiled from Jerusalem, as explained in the writings of the Rishonim (Abudraham, Ra’avan, Manhig, Kolbo 18). Distinctions in wording between the various customs are slight, except that the Sephardim add more prayers of supplication before it and the Ashkenazim add prayers of supplication after it.

    Another difference is that in Nusach Sephard the additional prayers of supplication of Mondays and Thursdays are recited after Nefillat Apayim, whereas in Nusach Ashkenaz they are recited before Nefillat Apayim.

    A person who practices according to one nusach and prays in a place in which most people are praying in another nusach is permitted to pray as he wishes. If he decides to follow his own custom, he should not make his different minhag noticeable. If the chazan is reciting the Thirteen Attributes, even one who does not have the custom to recite them must join the congregation. Someone reciting a longer nusach when the chazan starts saying Kaddish, must stop his prayers of supplication, respond to Kaddish, and continue on to the next stage of the prayer service. The reason for this is that the exact wording of the prayers of supplication does not prevent a person from fulfilling his obligation, and anyone who recited even a few prayers of supplication has already fulfilled his obligation. If he so desires, he may finish the prayers of supplication after the prayer service.[7]

    [7]. See earlier in this book in the laws of the wordings and the customs of the different ethnic groups, 6:5. The Igrot Moshe Orach Chaim 4:34 advises that one who is accustomed to saying Vidui but prays in a place in which it is not said, says it without beating his chest, so that it will not be noticeable. In a place where people praying with different wordings (nusachim) pray together, it is best they follow the custom of the chazan. Nevertheless, those who wish to say Vidui are permitted to beat their chest, for there is no concern of “Lo Titgodedu” (fragmenting the nation into divergent groups with different practices) or causing dissension, because everyone knows that concerning Vidui there are various customs. However, one must calculate the time in such a way that he will succeed in finishing Nefillat Apayim before Kaddish, because after Kaddish, he will have to continue on to say Ashrei with the congregation.

    07 – Days on Which Tachanun Is Not Recited

    The Nefillat Apayim prayer is one that expresses sorrow concerning our errors and shortcomings, which prevent us from standing before Hashem. Instead, we fall on our faces. For that reason, it is not proper to recite it on days of joy. Since, in its essence, the Tachanun prayer is voluntary, it is therefore customary not to recite Tachanun even on days that are deemed uncertain as to whether or not they should be defined as days of joy (the sources for these laws can be found in Shulchan Aruch 131:6-7 and in the commentaries).

    On the following days, Tachanun is not recited: Shabbat, Festivals, Chol HaMo’ed, and Rosh Chodesh. The remaining days are presented in the order of the calendar year: Shacharit of Erev Rosh HaShanah; Shacharit of Erev Yom Kippur; from the 11th of Tishrei until the end of the month of Tishrei, since those days surround the Festival of Sukkot; Chanukah; Tu BiShvat; the two days of Purim, and in leap years also on the 14th and 15th of Adar I; the entire month of Nisan, since most of it possesses sanctity, for the dedication of the Tabernacle was held in the beginning of the month and the holiday of Pesach follows; the 14th of Iyar, which is Pesach Sheni; Lag BaOmer; from Rosh Chodesh Sivan to the 12th of Sivan, since the supplementary sacrifices for Shavuot were offered until that time; Tish’ah B’Av (either because of mourning or because it is called a mo’ed); and Tu B’Av. Additionally, at the Minchah service preceding all these days, Tachanun is not recited, except for Minchah of Erev Rosh HaShanah and Erev Yom Kippur, when many people recite Vidui then, but not Tachanun.

    Today, ever since Hashem began to bring forth our redemption, Tachanun is not recited on Yom HaAtzma’ut (Israel’s Independence Day), and on the 28th of Iyar, Yom Yerushalayim (Jerusalem Liberation Day), nor at Minchah before each of them.

    08 – Chatan, Ba’alei Brit, and Other Ba’alei Simchah

    Tachanun is not recited in a minyan in which ba’alei simchah (those celebrating a joyous mitzvah celebration) are praying. Therefore, Tachanun is not recited in a minyan in which a chatan (groom) within his seven days of festivity is praying. However, in Shacharit and Minchah before his wedding, Tachanun is recited, although if Minchah is prayed close to the ceremony at the wedding hall, Tachanun is not recited.[8]

    Similarly, in a minyan in which one of the ba’alei habrit is praying, Tachanun is not recited. The ba’alei habrit are: the father of the baby being circumcised, the mohel, and the sandak. This exemption lasts from the morning until the celebration meal (seudah); that is, if the brit is held in the morning, Tachanun is not recited in the Shacharit service. If the brit is held after Minchah, Tachanun is omitted in both Shacharit and Minchah (Mishnah Berurah 131:22; and see Piskei Teshuvot 19).

    Not only in a minyan in which one of the ba’alei habrit is praying is Tachanun not recited, but even in the synagogue in which the brit is held, Tachanun is not recited. In a building in which there are a number of prayer halls, Tachanun is omitted only in the particular hall in which the brit will be held.[9]

    Bar Mitzvah: many are accustomed not to say Tachanun in a minyan in which a youth who is reaching the age of mitzvot on that day is praying, though some do recite it.

    Pidyon HaBen: many are accustomed not to recite Tachanun in a minyan in which the father of the son is praying, yet some do.

    Likewise, in a prayer service adjoined to the ceremony of a conclusion of a tractate (siyum), or the presentation of a Torah scroll (hachnasat sefer Torah), many are accustomed not to recite Tachanun, though some do.[10]

    We already learned that when there is doubt as to whether or not to say Tachanun, the correct way to practice is not to recite it (as brought in halachah 1).

    On days of public celebration in memory of prominent Jewish rabbis and righteous people (Yahrtzeit or Hilulah), the opinion of the absolute majority of poskim is that it is necessary to say Tachanun, and that is the custom. The Chassidic poskim maintain that those who follow in the ways of a particular righteous person, engross themselves in his teachings throughout the year, and prepare a feast in his honor on the anniversary of his passing from this world, do not recite Tachanun on that day. However, on the remaining celebration days in memory of other righteous people, Tachanun must be recited.[11]

    [8]. Some poskim disagree and maintain that Tachanun is not recited the whole day of the wedding. However, the primary opinion is that it is recited, for many are accustomed to fasting on that day. That is what the Mishnah Berurah 131:21 implies and what Yabia Omer 3:11-12 writes as well.

    On the eighth day, as long as seven consecutive 24-hour days have not passed from the wedding ceremony, Tachanun is not recited, as written in Mishnah Berurah 131:26, Yalkut Yosef 131:21, and Piskei Teshuvot 22. However, regarding the recital of sheva berachot, we go according to the days, and someone who got married before sunset already finishes his first day after sunset. This is because with regard to uncertainty concerning berachot, we are lenient (safek berachot l’hakel), whereas concerning the matter of Tachanun, we follow seven full 24-hour days.

    [9]. Even if the brit will be conducted at Minchah time, Tachanun is omitted there in Shacharit as well. Additionally, even when there are a number of minyanim for Shacharit, Tachanun is not recited in any of them. (In the past, there was a custom that on the day of a brit, the whole community where the brit was taking place did not recite Tachanun, and perhaps even today it is proper to practice that way in relatively small and close-knit communities, where everyone shares in the joyous occasion.) If the brit is conducted in the morning, some have the minhag to recite Tachanun at Minchah (Piskei Teshuvot 131:17, note 103) and some have the custom not to (Yalkut Yosef 131:27-29).

    [10]. See the sources brought by Piskei Teshuvot 131:24 and in the notes there. As a rule, in all the cases of uncertainty mentioned, those who pray in Nusach Sephard (Sephardim and Chassidim) tend not to recite Tachanun, whereas those who pray in Nusach Ashkenaz have more of a tendency to say Tachanun, as is written, for example, in Ishei Yisrael 25:26 concerning pidyon haben.

    [11]. Many poskim outspokenly argued against the minhag of the Chassidim not to recite Tachanun on the days of the passing of prominent Jews. Rav Feinstein and Yabia Omer 3:11 taught that one who prays in such a minyan is obligated to recite Tachanun, and he should not concern himself with yohara (arrogance) or “Lo Titgodedu.” However, the Beit Baruch 32:191 writes that it is preferable not to separate oneself from the congregation. Regarding the rulings of the Chassidic poskim, see Piskei Teshuvot 131:24.

    01 – The Establishment of Torah Reading

    The mitzvah to learn Torah is a basic commandment, on which all the other mitzvot depend. There is no specific time for Torah study; instead, it is a mitzvah to learn Torah at all times, as it is written (Joshua 1:8), “You shall meditate upon it day and night.” In order to strengthen Israel’s connection to Torah, Moshe Rabbeinu instituted the Torah reading on Shabbat, and in Shacharit of Yom Sheni (Monday) and Yom Hameshee (Thursday), so that three days will not pass without hearing Torah (Rambam Tefillah 12:1).

    The Chachamim teach (Bava Kama 82a) that this was instituted based on the verse (Exodus 15:22), “They traveled for three days in the desert without finding any water.” Moshe Rabbeinu, and his disciples, the elders and the prophets, understood that the thirst for water was a result of three consecutive days during which Israel did not communally engage in Torah study. Torah is likened to water, for just as water sustains all that lives and grows in the world, so Torah sustains the soul. Since the nation became slightly detached from the Torah, the springs of water also ceased to flow. Although the Torah scholars of that generation most probably learned Torah during those three days, for three days the nation of Israel did not engage in Torah publicly. Therefore it was established that the Torah would be read every Monday, Thursday, and Shabbat, so that never again will more than three days pass when Israel does not publically read from the Torah.

    Ezra HaSofer further instituted that, for the Torah reading on Mondays and Thursdays, three people are called up to the Torah. Each person called up reads at least three verses. All together ten verses must be read (Bava Kama 82a; Shulchan Aruch 137:1-2; additionally, in Peninei Halachah Likutim, part 1, 4:2-3, the reasons for this halachah are explained).

    02 – The Torah Scroll

    The Torah must be read from a kosher scroll. This means that it must be a Torah scroll written for the sake of Heaven, with ink on parchment, just as the first Torah scroll was written by Moshe Rabbeinu, according to the direct word of Hashem. Even a congregation which sets aside time for Torah study must assemble at least every three days to read from the original Torah scroll, just like the Torah which Hashem gave to Moshe on Mount Sinai. If there is no minyan present, the mitzvah of reading the Torah cannot be fulfilled, since it is a matter of sanctity requiring ten Jews.

    If the Torah scroll is missing even one letter, the entire scroll is invalid, and it cannot be used to perform the mitzvah of Torah reading. This halachah emphasizes the extraordinary quality of the Torah. Its entirety is one complete Divine idea which is expressed by all of its narratives, mitzvot, teachings, and letters together. If even one letter is lacking, a flaw exists in the absolute completeness of the Divine Torah.

    According to a number of Rishonim, it is permissible, b’dieved, to read from an invalid Torah scroll (Rambam’s responsa to the sages of Narvona; Mordechai). Still, in practice, the opinion of the majority of poskim is that the mitzvah of Torah reading can only be fulfilled with a kosher Torah scroll, and that is the halachah (Rashba, Rosh, and Rambam in his halachot; Shulchan Aruch 143:3).

    If, in the middle of the reading, a faulty letter is discovered which renders the Torah scroll invalid, a different Torah scroll is taken out and the reader proceeds from where he stopped in the first. We do not continue reading from the first Torah since, according to the majority of poskim, it is forbidden to read from an invalid scroll. On the other hand, we do not require the congregation to repeat the beginning of the Torah portion, since b’dieved we rely on the poskim who maintain that the obligation of Torah reading can even be fulfilled with an invalid Torah scroll.[1]

    If a defect is found in one of the letters, and there is doubt as to whether or not it invalidates the Torah scroll, the reading is still continued from that Torah. There are two reasons to act leniently in such a case. First, it is possible that the Torah scroll is actually kosher. Second, even if the Torah does possess something which renders it invalid, we have already learned that there are opinions which maintain that b’dieved it is permitted to read from an invalid Torah scroll. Still, the Torah must be repaired promptly after the reading.

    [1]. If the mistake is found in the middle of the reading, according to the Shulchan Aruch, the invalid Torah scroll must be switched for a kosher one, and at least three verses must be read from it so that the one who was called up may recite the blessing after the reading on the kosher scroll. If there is no kosher Torah scroll available, the berachah after the Torah reading is not recited on the invalid scroll. According to the Rama, if the reader reached a point at which it is possible to end the reading (which is not less than three verses from the beginning or end of a section), the blessing after the reading is recited on what he read from the invalid scroll, so as not to switch scrolls in the middle of an aliyah. However, if the mistake is found in a place in which it is not possible to stop reading, since it is not permissible to continue reading from an invalid Torah scroll, they must switch scrolls and continue reading from a kosher one, and the person called up to the Torah recites the blessing after the reading on the kosher Torah scroll (Shulchan Aruch Orach Chaim 146:4; Mishnah Berurah 13).

    03 – Taking Out the Torah and Returning It to the Ark

    It is customary to recite verses of scripture when opening the ark, when the Torah is escorted to the bimah (pulpit), and when it is brought back to the ark, as printed in the siddurim – each ethnic group according to its custom.

    Ashkenazim are accustomed to first say “El Erech Apayim…” which is not recited on days that there is no Tachanun, and after several verses they recite “Berich Shemei.” Sephardim are only accustomed to recite “Berich Shemei” on Shabbat and Festivals, though some say it on Rosh Chodesh as well (Piskei Teshuvot 134:13).

    The chazan holds the Torah scroll with his right hand, and when he says “Gadlu” he raises it a little. On Shabbat and Festivals he elevates it slightly when he says “Shema” and “Echad” as well. After that, he walks to his right to take the Torah to the bimah where it is read (Rama 134:2; Mishnah Berurah 13). It is customary that people kiss the Torah as it passes and partially escort it on its way. Most people are accustomed to kiss the Torah directly with their lips, yet some touch it with their hand and then kiss their hand (see Piskei Teshuvot 149:1-2). It is not proper for a person who is sick, or has a cold, to kiss the Torah directly with his mouth, so as not to infect the other people praying.

    Before the reading, it is the task of the gabbai to prepare the Torah scroll at the proper place so that it will not have to be rolled there in public, because it is disrespectful to compel the congregation to wait. Generally there is no need to prepare the scroll, since the reading is conducted according to the order of the weekly Torah portions, and thus the Torah is opened to the place where the previous reading left off. However, on Festivals, Rosh Chodesh, and fast days, the Torah is read out of its usual order, and it is necessary to prepare the Torah scroll ahead of time. Afterwards, it must be rolled back to the order of the weekly Torah portion.

    If, by mistake, a different Torah scroll was taken out, the prevalent custom is not to switch it. Even though the congregation will have to wait until it is rolled to the place of the reading, nevertheless, that is part of the honor shown to the Torah scroll; once it is removed from the ark, it is not replaced by another (Kaf HaChaim 144:13). Some say, in order not to waste the congregation’s time, it is permitted to switch a Torah scroll which was removed mistakenly, even if it was already placed onto the bimah. In times of need, when the congregation is strict about its time, we may rely on that opinion (Igrot Moshe, Orach Chaim, part 2, 37).

    04 – The Lifting of the Torah Scroll (Hagbahah) and Its Return to the Ark

    The Chachamim established that the Torah scroll be lifted and its letters displayed to the whole congregation. The original minhag was to lift the Torah before the reading (Masechet Sofrim 14:13-14), which is the custom of Sephardim and a few Ashkenazim, as well as that of the Ari. Most Ashkenazim follow the custom of lifting the Torah after the reading, so that everyone will know that the essential objective is to hear the words being read. After the reading, the Torah is displayed to the nation (Shulchan Aruch 134:2; Mishnah Berurah 8; Kaf HaChaim 17; Piskei Teshuvot 9).

    The lifting (hagbahah) is so important, the Chachamim say (Megillah 32a) that the golel, referring to the person who lifts the Torah, receives a reward equivalent to all those called up to the Torah. Therefore, it is proper to give the honor of hagbahah to one of the distinguished people in the community. Today, it is customary to honor even ordinary congregants with hagbahah, although the more correct minhag is to give the honor of hagbahah to a respected person of the community. In any case, great care should be taken not to give the honor of hagbahah to someone who may drop the Torah scroll.

    L’chatchilah, at the time of hagbahah it is necessary for the Torah scroll to be held open at the place it was read, though if it was not, it is not necessary to lift it again (see Piskei Teshuvot 134:4). Regarding an Ashkenazic Torah scroll, the one who is lifting it must open the Torah so that it is possible to see three columns (Mishnah Berurah 134:8).

    Some lift the Torah and turn it only slightly to the left and slightly to the right, and many people from the congregation standing in front of the bimah cannot see the writing. The person doing hagbahah must make sure that all the people praying can see the letters of the Torah. It is best if he slowly turns in a full circle, thereby enabling everyone to see (see Piskei Teshuvot 134:5).

    It is a mitzvah for all the men and women who see the writing to bow and say “V’Zot HaTorah…” (Masechet Sofrim 14:14; Shulchan Aruch 134:2). Many Ashkenazim are not accustomed to bow, and some poskim lend credence to that; however l’chatchilah, it is proper to bow when seeing the writing (Har Tzvi, Orach Chaim 1:64).

    There are those who are accustomed to point to the Torah with their pinky while saying “V’Zot HaTorah…” and then kiss their finger. Some also hold their tzitzit and point to the Torah scroll with it, and afterwards kiss the tzitzit.

    The Geonim introduced the recital of Half-Kaddish after the conclusion of the Torah reading, just as it is customary to recite Kaddish after verses of scripture (Piskei Teshuvot 147:9). So as not to interrupt excessively between the Amidah and the Kaddish-Titkabal after U’va L’Tzion, only Half-Kaddish is recited.

    The Ashkenazim are accustomed to say “Yehi Ratzon” while the Torah is being rolled and covered, except on days that Tachanun is not recited (see Piskei Teshuvot 147:7).

    According to the Ashkenazic minhag and the custom of some Sephardim, the Torah scroll is returned to the ark after the Torah reading and before the recital of Ashrei. The Chassidic minhag and the custom of most Sephardim is to return the Torah to the ark after U’Va L’Tzion and Kaddish Titkabal.

    It is customary to recite verses of scripture while escorting the Torah scroll and returning it to the ark.

    05 – The Torah Reader

    The Torah is read with cantillation signs, that is, in a melody which suits the meaning of the words being read. Since the cantillation signs are not written in the Torah scroll, the reader must learn the signs that accompany the reading by heart. If there is no one present who learned the particular portion with cantillation signs, another person may look into a printed Chumash with the signs and whisper them to the reader, so that he can read from the Torah with the proper melody (Mishnah Berurah 142:8). If no one is able to read the Torah with cantillation signs, it is permissible b’dieved to fulfill the obligation of Torah reading without them (Shulchan Aruch 142:2).

    It is necessary to be meticulous in the reading of the Torah. If the reader errs in reading a word, such that the meaning of that word is changed, he must repeat it properly. However, for a mistake which does not alter the meaning of the words, there is no need to repeat the reading.[2]

    Initially, it was customary that each person called up to the Torah would personally read his portion. For that purpose, everyone would prepare the whole weekly portion of the Torah reading. Alternatively, the gabbai would plan in advance the order of the people to be called up and notify each of them, so they could prepare their portions ahead of time. Yemenite Jews still do this nowadays.

    However, from the time of the Rishonim, the majority of congregations became accustomed to appoint a Torah reader (ba’al koreh) who would read the Torah for everyone. The one called up recites a blessing on the reading before and after it, and the ba’al koreh reads the Torah for him. This way, people who do not know how to read the Torah are not embarrassed (Ran). This also avoids the possibility that people who erroneously think that they know how to read properly will be insulted if the gabbai does not call them up (Rosh). (See Shulchan Aruch 139:1-2; Peninei Halachah Likutim I, 4:6.)

    [2]. A Torah reader who left out a word, even if the meaning was not changed, must repeat the word. In a case in which he omitted a letter from a word without changing the meaning of the word, such as saying Haron instead of Aharon, according to the Mishnah Berurah 142:4 he need not repeat it, yet according to the Kaf HaChaim 142:2, he must.

    If he erred in his reading of a word and continued on a bit, he must go back to the beginning of the verse in order to correct the mistake in such a way that the text will be understood correctly, and from there he continues reading in order. If the mistake is made in the first aliyah, and it is only realized during the third aliyah, the Mishnah Berurah rules (Bei’ur Halachah 142, s.v. “Machzirim”) that the congregation must return to the beginning of the verse in which the mistake was made and then continue reading in order from there until the end of the third aliyah. If, after they conclude the Torah reading, they realize the mistake, they return to the verse in which the mistake was made and read it along with another three verses. They do not recite a blessing on this second reading, because some maintain that b’dieved they fulfilled their obligation the first time even in reading with mistakes. See Peninei Halachah Likutim I, 4:13-14.

    06 – The One Who Is Called Up and the Torah Blessings

    Although every person recites Birkot HaTorah in the morning, the Chachamim established that those called up to the Torah recite the blessings again before and after the reading, so as to instill a feeling of Divine reverence and awe in the heart of the one who is called up, and in the hearts of the listeners.

    Originally, the minhag was such that only the first and last people called up to the Torah recited the blessings. The first person called up would recite the first blessing before the Torah reading, and the others called up would not make a blessing. The last person called up would recite the final blessing after the conclusion of the reading.

    Subsequently, the Chachamim established that each and every person called up to the Torah would recite the blessings before and after their portion is read. The Chachamim were concerned that perhaps someone would enter the synagogue in the middle of Torah reading and would not have heard the berachah recited by the first person called up, and  would think that no berachah is recited before Torah reading. Therefore, they established that each person called would make a blessing before his reading. Furthermore, they were concerned that perhaps a person would leave in the middle of Torah reading. Since he would not hear the last person recite a blessing, he would think that there is no berachah after the reading. Therefore, they established that every person called up would recite the blessing at the end of his individual reading (Megillah 21b). The fact that the Chachamim instituted blessings before and after each reading, demonstrates the importance of Birkot HaTorah (see earlier in this book 10:1).

    During the reading, the person who is called up must read each and every word quietly along with the Torah reader. Since he is the one who recited the blessing on the Torah, if he does not read it himself, there is concern that his blessings will have been recited in vain (Shulchan Aruch Orach Chaim 141:2).

    In extenuating circumstances, even a person who does not know how to read, or a person who is blind, can be called up to the Torah, despite the fact that it is the opinion of the Shulchan Aruch (139:3) not to call up a person who is incapable of reading the written words along with the Torah reader. Nevertheless, the Rama rules like the lenient opinion, and even in Sephardic congregations it has been customary in extenuating circumstances to act leniently regarding this matter (see Kaf HaChaim 135:16; Yalkut Yosef, part 3, 139:4).

    07 – The Order of the People Called Up

    The Chachamim established that a Kohen is given the honor of the first aliyah, a Levi the second, and a Yisrael the third. The reason for this enactment is “in the interests of peace,” so there will not be any fights concerning the honor of the first aliyah. Originally, this establishment was only for Shabbat, for many people come to synagogue then, and there is more concern that tension will develop surrounding the aliyot on Shabbat (Gittin 59b). Nevertheless, the Rishonim write to practice this way on Mondays and Thursdays as well, and so it is ruled as halachah (Shulchan Aruch 135:3).

    If the Kohen is equal to the Yisrael in status, even without the enactment of the Chachamim he would have to be called up before the Yisrael, for it is written concerning a Kohen, “V’Kidashto” (“You shall sanctify him”) (Leviticus 21:8). Still, Chazal’s ruling comes to establish that even if the Yisrael is greater in Torah than the Kohen, the Kohen is called up first for the sake of peace. However, if the Kohen is an am ha’aretz (uneducated person) and the Yisrael is a talmid chacham (Torah scholar), the Rishonim disagree as to the law in this case. According to the Rashba, the Yisrael is to be called up for the first aliyah, since he is a talmid chacham. However, according to Rav Amram Gaon, Rav Natrunai Gaon, and a number of other Rishonim, even if the Kohen is an uneducated person, concerning the matter of the ascent to the Torah, he should be called up even before the Yisrael who is a talmid chacham, and that is how we practice (Shulchan Aruch 135:4).

    Sometimes, a great need arises to add another aliyah, such as on a Monday when two chatanim (grooms) who are both Yisraelim come to pray at the same synagogue. Since the first and second aliyot are reserved for the Kohen and Levi, if another aliyah is not added, one of the chatanim is deprived of the honor of being called up to the Torah. Although according to the Rama it is permitted to add an aliyah for this reason, in practice it has been ruled that it is forbidden to add to the already existing three aliyot (Shulchan Aruch 135:1; Mishnah Berurah 3). The advice given is to ask the Kohen to leave the synagogue at the time of the first aliyah. Then, when no Kohen is present, a Yisrael will be called up for the first aliyah, thereby allowing both chatanim to be called up to the Torah that day (see Yabia Omer, part 6, 23).

    08 – The Congregation’s Conduct During Torah Reading

    It is forbidden to leave the synagogue from the beginning of the Torah reading until its conclusion. Even someone who already heard the Torah reading is forbidden to leave. If one does leave, he offends the respect of the Torah. Of him it is written (Isaiah 1:28), “Those who abandon God will perish.” One who must leave, such as a person whose only ride to work is about to depart, is permitted to leave between aliyot, for then the Torah scroll is closed and the offense to the respect of the Torah is minimal (Shulchan Aruch, Orach Chaim 146:1).

    In principle, there is no obligation to stand throughout the Torah reading, though there are some who enhance the mitzvah by standing, just as all the Jews stood at Mount Sinai (Rama 46:7). Some are strict to stand when answering “Baruch Hashem HaMevorach L’Olam Va’ed” since it is a matter of sanctity, and the recital of a matter of sanctity requires that one stands (Mishnah Berurah 146:18). According to many, it is unnecessary to stand when the Torah is being read, and that is how the Shulchan Aruch rules (146:4). The Ari HaKadosh was also accustomed to sit throughout the whole reading, even when Barchu was recited (Kaf HaChaim 146:20). Indeed this is the custom in many Sephardic and Ashkenazic synagogues.

    From the time the Torah scroll is opened to be read, the people in the congregation are forbidden to talk to one another, even concerning matters of halachah (Sotah 39a). There is an opinion which permits a few brief words of Torah between the aliyot, provided that the exchange does not continue into the berachot or Torah reading (Bach). Some say that it is even forbidden to talk matters of Torah in-between aliyot and that it is only permitted to learn alone at that time (Eliyah Rabbah). It is good to be strict concerning this, because if people start to talk about matters of Torah, it will be hard to stop when the person called up begins to recite the blessing.

    It is permissible for a rabbi to answer an urgent question in the breaks between the aliyot (Mishnah Berurah 146:6). Gabbaim are also permitted, during the breaks, to talk about essential matters that are pertinent to the prayer service. When there is no other option, it is permitted for a rabbi to answer questions even at the time of the Torah reading. Likewise, the gabbaim are permitted to talk about pressing issues which demand immediate attention; for instance, how to avoid insulting one of the people praying who expects to be given an aliyah.

    09 – An Individual and a Congregation Who Did Not Hear the Torah Reading

    Torah reading was established for the community as a whole, and does not apply to each and every individual (Ramban Megillah 5a). Therefore, a person who had to leave in the middle of the Torah reading and missed part of it, need not find another minyan in which to make up what he missed, because the important thing is that the congregation fulfilled the mitzvah of Torah reading.

    Someone who has the following two options: to pray in a minyan and leave before Torah reading, or to hear the Torah reading in a minyan, but pray individually – it is preferable that he pray in a minyan because an individual is commanded to pray in a minyan, whereas the mitzvah to read the Torah is a communal commandment and does not pertain to individuals (see Minchat Yitzchak 7:6 and Piskei Teshuvot 135:2). Likewise, even if a person who had to pray individually later discovers a minyan in which the Torah was not yet read, he is not obligated to go join them and hear the Torah being read there (Yalkut Yosef, part 3, 135:7).

    If a person arrives late to synagogue, and when he is reciting Pesukei d’Zimrah or Birkot Keriat Shema, the congregation starts to read the Torah, if he will have a chance afterwards to hear the Torah reading, he should continue to pray. However, if another opportunity to hear the Torah reading will not arise later, l’chatchilah it is best that he stop praying and listen to the Torah being read (Leket Yosher p. 18; Yabia Omer 7:9).

    If six people who prayed individually, but did not yet hear the Torah reading, assemble in the morning, another four people may join them to read the Torah (Bei’ur Halachah 143:1).

    Even if they only convened in the afternoon, according to many Acharonim, they may make up the Torah reading at Minchah (Mishnah Berurah 135:1). However, some disagree and maintain that the Torah may not be read in the afternoon. Nonetheless, in practice, those who wish to make up the Torah reading in the afternoon are permitted to do so, and that is how many prominent Jewish rabbis practiced (Shut Yehudah Ya’aleh, Orach Chaim 51). Therefore, those who did not have a Torah scroll for Shacharit, such as a minyan of soldiers or travelers, upon arriving at a place in the afternoon with a Torah scroll, may read the Torah and make up what they missed (see Yabia Omer 4:17; Piskei Teshuvot 135, note 24).

    01 – Ashrei and Lamenatze’ach

    After Tachanun, (on Mondays and Thursdays following the Torah reading), three passages of prayer are recited.

    The first is Ashrei (Tehillah L’David). Although this prayer has already been recited in Pesukei d’Zimrah, the Psalm is repeated, for the Chachamim say (Berachot 4b), “Whoever recites Tehillah L’David three times daily is promised life in the World to Come.” First it is recited in Pesukei d’Zimrah; a second time after Tachanun, and a third time before Minchah (see the laws of Pesukei d’Zimrah earlier in this book 14:3 and note 5).

    Afterwards, we recite the Psalm “Lamenatze’ach mizmor l’David, ya’ancha Hashem b’yom tzarah” (“For the One Who grants victory, a Psalm of David. May Hashem answer you on the day of distress”), which serves as a continuation of the prayers of supplication (Tachanunim) recited after the Amidah.[1]

    Since Lamenatze’ach is a prayer about a day of distress, it is not recited on days of joy. There are various customs surrounding this Psalm. According to the minhag of the Sephardim, the law concerning it is like that of Tachanun, and every day on which Tachanun is not recited due to the joy of that day, Lamenatze’ach is not recited either. According to the Ashkenazic minhag, in order for Tachanun to be omitted, a minor joyous occasion is sufficient; however, for Lamenatze’ach to be omitted, the joyous occasion must be great. Therefore, when a chatan or a ba’al brit (the father, the mohel, or the sandak) is praying with the congregation, Tachanun is not recited, yet Lamenatze’ach is. Likewise, regarding the month of Nisan, and the days from Yom Kippur until the end of Tishrei, although Tachanun is not recited, Lamenatze’ach is. The only times it is not recited are on holidays, the eve of holidays (erev chag), and the day following a holiday (isru chag) (Rama 131:1; Mishnah Berurah 35; Kaf HaChaim 37). These customs are printed in the siddurim before the Lamenazte’ach paragraph, and each ethnic group follows its individual custom.

    [1]. This is Psalm 20. It is appropriate to recite Psalm 20 after the Shemoneh Esrei which contains nineteen berachot, since it follows a sequence – nineteen and then twenty. However, before the nineteeanth berachah was instituted, when the Shemoneh Esrei had only eighteen berachot, the reason this Psalm was still recited after it was because at that time Psalms 1 and 2 were considered to be one unit. Psalm 20 was therefore considered to be Psalm 19 and hence served as a continuation of the Amidah.

    02 – Kedushah D’Sidra – U’va L’Tzion

    After that, U’va L’Tzion, also named “Kedushah d’Sidra,” is recited. It contains the verses “Kadosh, Kadosh, Kadosh,” “Baruch kevod Hashem mimkomo,” and “Hashem yimloch l’olam va’ed,” with their translation into Aramaic. Chazal instituted its recital so that every person praying would merit learning some verses of the Prophets (Nevi’im) every day. That is why the verses are translated into Aramaic, so that the whole nation, which was fluent in Aramaic at that time, would understand their meaning. The Chachamim highly praise the recital of Kedushah d’Sidra, for after the destruction of the Temple, it became one of the remaining practices in whose merit the world stands (Sotah 49a). Rashi explains that its recital possesses two virtues: the virtue of Torah learning, and that the verses discuss Hashem’s holiness. In Shacharit of Shabbat, there is no need to say Kedushah d’Sidra, for one’s obligation to learn the Prophets is already fulfilled by reading the Haftarah. Nevertheless, to avoid cancelling its recital altogether, it became customary to recite it before Minchah, thereby adding some extra learning on Shabbat, particularly learning that pertaining to the sanctity of Hashem.

    Some say that the Chachamim established the recital of Kedushah d’Sidra when hostile rulers decreed upon Israel not to recite Kedushah, and persecutors would stand guard at the prayer services until after the Amidah repetition. After the guards left, the minyan would recite Kedushah d’Sidra. Even after the decree was abolished, the custom to recite Kedushah d’Sidra endured (Shibolei Haleket 44; Beit Yosef 132:2).

    Hence, Kedushah is recited three times in Shacharit: first in Birkat Yotzer HaMeorot, again in the Amidah repetition, and a third time in Kedushah d’Sidra. Similarly, we find that many important prayers were established to be recited three times, such as Tehillah L’David (Ashrei) every day, and Vayechulu on Erev Shabbat.

    In Kedushah, the congregation recites the verses “Kadosh” and “Baruch” in unison. This is true in Kedushah d’Sidra as well, and for that reason, the chazan must recite the introductory verse preceding Kedushah out loud. It is best that a person praying individually recites these verses in the tune of Torah reading with cantillation signs. This is in keeping with the opinion that, because it is a matter of sanctity, it necessitates a minyan, but when it is recited in cantillation, it resembles reading from the Torah and thus there is no need for a minyan. Someone who does not know how to recite the verses with the cantillation signs may recite Kedushah d’Sidra without them, for according to the halachah, an individual praying may also recite Kedushah d’Sidra since the verses only relay how the angels sanctify the Blessed One’s Name.[2]

    As a continuation of Kedushah d’Sidra, the Geonim were accustomed to reciting additional verses and requests concerning atonement, faith, and Torah. Some recited the entire wording that is before us today (the Siddur of Rav Amram Gaon), and others recited a slightly shorter wording (the Siddur of the Rasag). During the time of the Rishonim, everyone became accustomed to reciting the full wording that we have today, with slight differences between the ethnic groups.

    After Kedushah d’Sidra, the chazan recites Kaddish-Titkabal in which, in addition from the main part of the Kaddish, we request that our prayers be accepted. Therefore, the chazan must be careful not to talk from the Amidah repetition until after this Kaddish.[3]

    [2]. The Rishonim are also divided concerning Kedushah in Birkat Yotzer HaMeorot, and even in that case the majority of poskim maintain that an individual is permitted to recite it. Yet, in order to fulfill one’s obligation according to all opinions, it is best to recite it with cantillation signs, as implied from the Shulchan Aruch and Rama, Orach Chaim 59:3. Regarding Kedushah d’Sidra, according to more poskim, an individual may recite it. See Yabia Omer, part 5, 7:2.

    There are those who prefer to recite Kedushah d’Sidra while standing, as one does for the Kedushah of the Amidah repetition. However, the minhag is to recite it while sitting, which is the minhag of the kabbalists, and hence, it can be understood that this Kedushah does not require a minyan.

    The Mishnah Berurah 132:3 writes that an individual who did not yet finish Lamenatze’ach or Ashrei when the congregation already arrived at the verses of Kedushah should skip ahead in order to say those verses with the minyan. Kaf HaChaim writes that he should not skip, for it is more important to recite the prayers in their correct order. The Mishnah Berurah 132:4 writes that the translation of the verses into Aramaic must be recited quietly. Sha’arei Teshuvah writes that the Ari was not strict concerning this.

    [3]. One who mistakenly recited Kaddish-Titkabal after Tachanun says Kaddish Shalem without Titkabal after U’va L’Tzion (Ishei Yisrael 26:5). If one forgot to recite Titkabal in the Kaddish after U’va LTzion, he says Titkabal in the next Kaddish (Ishei Yisrael 26:11).

    03 – A Person Who Is in a Hurry – When to Exit and What to Skip

    The recital of Tehillah L’David (Ashrei) and Kedushah d’Sidra is more important than saying Tachanun, for the Chachamim laud the person who recites Tehillah L’David three times daily, declaring that he has a place in the World to Come (Berachot 4b). About Kedushah d’Sidra, Chazal say that it is one of the things in whose merit the world exists after the destruction of the Temple (Sotah 49a), whereas the recital of Tachanun is voluntary (Tur 131, in the name of Rav Natrunai Gaon). Therefore it is better that an individual praying on his own, who does not have time to complete everything, recites Tehillah L’David and Kedushah d’Sidra (Yechaveh Da’at 2:8).

    Additionally, the virtue in reciting Tehillah L’David and Kedushah d’Sidra, whose basis is derived from the Talmud, is preferable to the recital of Shir Shel Yom (the Psalm of the Day), Pitum HaKetoret (the passage of the incense), and Aleinu L’Shabe’ach, which were customarily recited during the time of the Geonim and Rishonim (Avnei Yashfeh 9:58-60).

    One who is praying in a minyan, and must leave before the end of the prayer service, should try to stay at least until after Kedushah d’Sidra, and even refrain from beginning to remove his tefillin before the conclusion of its recital (Shulchan Aruch 25:13). When possible, he should leave his tefillin on until after Kaddish-Titkabal (Mishnah Berurah 25:56). All this is only in extenuating circumstances; however, l’chatchilah, one must hear another two Kaddishim – Kaddish Yehei Shelama after Shir Shel Yom and Kaddish d’Rabbanan after Pitum HaKetoret.

    04 – Shir Shel Yom – Psalm of the Day

    The Shacharit prayer was instituted to correspond to the morning Tamid offering, and after the sacrifice of the Tamid, the Levi’im would recite Shir Shel Yom (Psalm of the Day). Therefore, it became customary to say Shir Shel Yom after the Shacharit prayer service (Masechet Sofrim 18:1). Although it was not instituted originally as an obligation, and some did not regularly recite it, by the end of the period of the Rishonim, everyone had already become accustomed to doing so.[4]

    Before the Psalm, there is reference to the day: “Today is the first day of the week in relation to Shabbat,” in order to fulfill the mitzvah of remembering the Shabbat on every day of the week (based on Ramban Exodus 20:8; the Ari as brought in Kaf HaChaim 132:26).

    In Nusach Sephard, the Psalm “Tefillah L’David” (Psalm 86) is added before Shir Shel Yom, as well as a collection of verses which start with “Beit Yaakov” and “Shir HaMa’alot L’David” (Psalm 124). On days of joyous occasions, when we do not recite Lamenatze’ach mizmor l’David, ya’ancha Hashem b’yom tzarah (after Ashrei), Tefillah L’David is not said either, since the words “b’yom tzarati ekra’eka” (“on the day of my trouble I call You”) are mentioned in it (Piskei Teshuvot 132:11). These passages are also printed in the siddurim of Nusach Sephard-Chassidi, although many omit them, only reciting Shir Shel Yom, like Minhag Ashkenaz.

    Another difference between the nusachim is that in Nusach Ashkenaz, Aleinu L’Shabe’ach is recited first, then Shir Shel Yom, and finally Pitum HaKetoret; whereas in Nusach Sephard, Shir Shel Yom is recited first, then Pitum HaKetoret, and at the end, Aleinu L’Shabe’ach (the order of discussion in this book is arranged according to the order of prayers in Nusach Sephard).

    Concerning someone who practices according to one nusach and is praying with a chazan following a different nusach, there is disagreement. Some say it is best that he prays in the nusach of the chazan, and others say it is best that he prays quietly in his own family’s nusach, but that he may not sit when the whole congregation stands for Aleinu L’Shabe’ach, so as not to emphasize the differences (see also earlier in this book, 6:5).

    [4]. Siddur Rav Amram Gaon mentions that Shir Shel Yom is recited. The Rambam, at the end of Sefer Ahavah in his wording of prayer, writes, “Some Jews were accustomed to reciting it…” In the Temple, Shir Shel Yom was also recited after the afternoon Tamid, nevertheless, our custom is not to recite it at Minchah. The reason for this, explains the Mishnah Berurah 132:16, that at times, in the Temple as well, if they were late in bringing the libation, Shir Shel Yom was not recited, because songs of praise are not recited at night.

    05 – Pitum HaKetoret and Aleinu L’Shabe’ach

    After Shir Shel Yom, it is customary to recite Pitum HaKetoret, preceded by Ein K’elokeinu. There are two reasons for its recital. The first is that Pitum HaKetoret corresponds to the incense which was offered every morning and evening in the Temple. The second is so that every Jew may merit learning rabbinic teachings daily.[5]

    In the Zohar (part 2, 212:2), Chazal greatly praise the recital of Pitum HaKetoret, asserting that we are saved, through its virtue, from many calamities. There are those who say that one must be very careful not to omit mentioning even one spice from the incense, therefore, it was not recited on weekdays, in fear that a person rushing to get to work would skip over one of the spices (Rama 132:2). In practice, it is the opinion of the majority of poskim that there is no need to be very meticulous regarding this. However, l’chatchilah it is proper to recite the passage from the siddur so not to skip a word (Beit Yosef; Mishnah Berurah 132:17).

    It is customary to recite Aleinu L’Shabe’ach at the conclusion of the prayer service in order to instill in our hearts faith in Hashem and in our promised redemption before we leave off from prayer. Thus strengthened, when we afterwards encounter gentiles at work, or in the course of the day, we won’t be enticed by their gods and beliefs (Bach 133).[6]

    Due to the significance of this prayer, it is customarily recited while standing, and one bows slightly when saying the words “Va’anachnu kor’im” (Mishnah Berurah 132:9).

    [5]. In Siddur Rav Amram Gaon there is no mention that we recite the passage of the Tamid and Pitum HaKetoret before the prayer service because the Shacharit prayer itself is considered to be in place of the Tamid offering. Rav Amram writes that the Pitum HaKetoret is recited after the prayer service. In the time of the Rishonim, many became accustomed to reciting Korbanot and Pitum HaKetoret before prayer, based on the Gemara in Ta’anit 27b, which states that its recital is considered to be a substitute for its offering.

    Further, the initial minhag was to recite Pitum HaKetoret before Shir Shel Yom, as written in the Siddur of Rav Amram Gaon. So writes the Tur, Orach Chaim 133, and Rama 132:2. This minhag was changed based on the Ari, who switched the order based on the progressive sequence of the worlds (see earlier in this book, 13:2); therefore, Shir Shel Yom now precedes Pitum HaKetoret. However, the question arises, since the order in the Temple was the offering of the incense before the song of the Levi’im, how can it be changed? The Eshel Avraham 132 explains that because the incense is already recited after the Tamid in the passages of the Korbanot, there is no need to recite the incense before Shir Shel Yom again. Still, there is reason to recite Pitum HaKetoret even after the prayer service, corresponding to its smoke, which would continue to rise for a very long time. The explanation based on the Ari, is that the recital of Pitum HaKetoret after the prayer service saves the prayer from the external forces (Mishnah Berurah 132:14). The Shlah writes, based on Kabbalah, that it is customary to recite the full Pitum HaKetoret service three times daily, twice in Shacharit and another time at Minchah. This is cited by the Mishnah Berurah 132:14 and Kaf HaChaim 133:19. In any case, as I have already written (chapter 13:1, note 2), those in a hurry are permitted to recite only the Torah verses dealing with the incense in the beginning of the prayer service, on the assumption that at the end of the service they will recite the full baraita concerning the incense.

    [6]. The primary place of Aleinu L’Shabe’ach is in Musaf of Rosh HaShanah, in the beginning of Seder Malchuyot. However, during the time of the Rishonim, it had became the custom to conclude the Shacharit prayer with Aleinu L’Shabe’ach. Based on the Ari, it became customary to say Aleinu after each of the three daily prayers (Mishnah Berurah 132:7; Kaf HaChaim 11-12).

    The Kolbo writes that Yehoshua composed the wording of the Aleinu prayer. Some say that Achan said “Al Ken Nekaveh” when admitting his sin. However, Netiv Binah, part 1, pp. 373-374 writes that it is Rav who composed the prayer.

    06 – The Kaddish and Its Virtue

    Kaddish is special in that its content deals mainly with the respect and glory of Heaven (kevod Shamayim). Therefore, one must have great kavanah in his response, be careful not to let his mind wander, and  not  chatter while it is being recited (Shulchan Aruch 56:1; Mishnah Berurah 1). The Chachamim say about anyone who answers “Amen, Yehei Shemei rabba…” with complete concentration, that a harsh decree of seventy years of judgment against him is torn up (Shabbat 119b; Talmidei Rabbeinu Yonah). Further, they say that when Jews enter the synagogues and recite “Yehei Shemei rabba mevorach” out loud, their harsh decrees are nullified (Pesikta, as cited there by the Tosafot). Additionally, they state that the response to Kaddish arouses Hashem to grant mercy to Israel in exile. When Jews enter synagogues and study halls (batei midrashot) and respond, “Yehei Shemei HaGadol mevorach,” the memory of the exiled Jews ascends before HaKadosh Baruch Hu, Who shakes His head in pain, so to speak, and says, “Fortunate is the king who is glorified this way in his house,” awakening the desire to redeem Israel  before Him (see Berachot 3a).

    By reciting Kaddish, Hashem is sanctified. Therefore, it must be recited in a minyan, for Hashem is only sanctified by an “eidah” (a group) of Jewish people. Kaddish was composed in Aramaic, the language in which all Jews were fluent during the Second Temple period. The following is a translation of the prayer: “Exalted and sanctified be His great Name in the world which He created according to His will. And may He rule His Kingdom, and produce His salvation and draw His messiah near, in your lifetime and in your days (those of the congregation praying), and in the lifetime of the entire House of Israel, speedily and soon, and say, Amen.” The congregation responds, “Yehei Shemei rabba mevorach l’Alam ul’almei almaya,” which is translated as, “May His great Name be blessed forever and ever.” The chazan continues, “Blessed, praised, glorified, exalted, uplifted, honored, elevated, and lauded be the Name of the Holy One, Blessed is He, beyond all blessings, songs, praise, consolations uttered in the world, and say, Amen.”

    That main part of the Kaddish is also called “Half-Kaddish.” Responding to it is of utmost importance, beyond compare. Even a person who is in the middle of Birkot Keriat Shema is permitted to stop to answer Amen.[7] It is a mitzvah to run to hear Kaddish. One who already finished praying and has before him two minyanim, one reciting Kaddish and the other Kedushah, it is preferable that he join the minyan reciting Kaddish, for the virtue of Kaddish is greater than that of Kedushah (Mishnah Berurah 56:6).[8]

    [7]. According to the opinion of the Mishnah Berurah 66:17, one who is in the middle of Birkot Keriat Shema or Pesukei d’Zimrah responds to the Kaddish in two places: “Amen, yehei Shemei rabba mevorach l’alam ul’almei almaya,” and also “Amen” at the end. According to the Kaf HaChaim 66:23, he responds with all five Amens in the main part of the Kaddish. See the laws of Birkot Keriat Shema in this book, 16:5.

    It is important to state that according to Minhag Sephard, the chazan says “v’yitzmach purkanei vikarev meshichei” in the wording of the Kaddish and the congregation responds Amen, whereas in Minhag Ashkenaz, those four words are not recited. The root of this difference lies in the teachings of the Geonim. In Siddur Rav Amram Gaon and Machzor Vitri, the Kaddish is written like Minhag Ashkenaz, and in Siddur Rav Sa’adyah Gaon and in the Rambam it is like Minhag Sephard, although only “v’yitzmach purkanei” is mentioned (see Netiv Binah, part 1, p. 366). Further, it should be noted that in the main part of the Kaddish this is the only distinction; however, at the end of the Kaddish, there are many differences, for in the main part of the prayer the original nusach that Chazal instituted was better preserved. But, in the additions made by the sages of the generations after the scattering of the exiles, the discrepancies between the wordings are more pronounced.

    [8]. It is written in the Zohar, part 2, 129:2, that the virtue of the Kaddish is greater than the other Kedushot for it has in it the power to break all the barriers of evil and sanctify Hashem in all the worlds. Therefore, it is recited in Aramaic, in order to strike the external forces in their own external tongue.

    07 – The Various Kinds of Kaddish

    The Chachamim established the recital of Kaddish at the conclusion of each stage of the prayer service. After the recital of the Korbanot, Kaddish d’Rabbanan is recited; after the conclusion of Pesukei d’Zimrah, Half-Kaddish; after Nefillat Apayim and Tachanunim, Half-Kaddish; following Kedushah d’Sidra, Kaddish-Titkabal is recited; after Shir Shel Yom, Mourner’s Kaddish (Kaddish Yatom); and after Pitum HaKetoret, Kaddish d’Rabbanan (Shibolei HaLeket 8). With the Kaddish, we close each stage of the prayer service and elevate it towards the most supreme objective, the respect of Heaven, and from there we continue on to the next stage.

    There are four versions of Kaddish: 1) Half-Kaddish. This is the essence of the Kaddish. It is called Half-Kaddish so as to distinguish it from other Kaddishim which contain further additions. In any section of prayer where a prolonged interruption is undesirable, Half-Kaddish is recited. 2) Kaddish Yehei Shelama, also called Kaddish Shalem (Full-Kaddish). This is recited after saying verses of Scripture, and contains an added request for peace and good life for us and for all Israel. We conclude, “Oseh shalom bimromav… v’imru Amen”. Since this Kaddish is usually recited by people who have lost a parent, it is also called Kaddish Yatom (Mourner’s Kaddish). 3) Kaddish-Titkabal. The chazan recites this Kaddish after the conclusion of the Amidah. In it, before the addition of Kaddish Shalem, a request is added that our prayers be accepted. 4) Kaddish d’Rabbanan. This Kaddish is recited after learning rabbinic teachings. Before the addition of Kaddish Shalem, we add a prayer in this Kaddish for those who learn Torah, that they should merit long and prosperous lives.

    Responding Amen to these additions is not as important as responding to the main part of the Kaddish. Therefore, one may not interrupt the recital of Birkot Keriat Shema and Pesukei d’Zimrah in order to respond to them.[7]

    [7]. According to the opinion of the Mishnah Berurah 66:17, one who is in the middle of Birkot Keriat Shema or Pesukei d’Zimrah responds to the Kaddish in two places: “Amen, yehei Shemei rabba mevorach l’alam ul’almei almaya,” and also “Amen” at the end. According to the Kaf HaChaim 66:23, he responds with all five Amens in the main part of the Kaddish. See the laws of Birkot Keriat Shema in this book, 16:5.

    It is important to state that according to Minhag Sephard, the chazan says “v’yitzmach purkanei vikarev meshichei” in the wording of the Kaddish and the congregation responds Amen, whereas in Minhag Ashkenaz, those four words are not recited. The root of this difference lies in the teachings of the Geonim. In Siddur Rav Amram Gaon and Machzor Vitri, the Kaddish is written like Minhag Ashkenaz, and in Siddur Rav Sa’adyah Gaon and in the Rambam it is like Minhag Sephard, although only “v’yitzmach purkanei” is mentioned (see Netiv Binah, part 1, p. 366). Further, it should be noted that in the main part of the Kaddish this is the only distinction; however, at the end of the Kaddish, there are many differences, for in the main part of the prayer the original nusach that Chazal instituted was better preserved. But, in the additions made by the sages of the generations after the scattering of the exiles, the discrepancies between the wordings are more pronounced.

    08 – The Order of the Kaddishim Recited at the End of the Prayer Service

    Following the prayers of supplication after the Amidah, Half-Kaddish is recited. On days on which Tachanun is not said, the Half-Kaddish is recited immediately after the Amidah. The reason that only Half-Kaddish is recited is to prevent interruption between the Amidah and Kaddish-Titkabal, which is recited after Kedushah d’Sidra. As long as the chazan has not recited Kaddish-Titkabal, he has not yet completely finished the Amidah repetition. Therefore, the chazan need not take three steps back upon the conclusion of the Amidah repetition, for he separates from prayer by taking three steps back at the end of Kaddish-Titkabal. On Mondays and Thursdays, when the Torah is read, Half-Kaddish is also recited after the Torah reading. We already learned that after Kedushah d’Sidra, the chazan recites Kaddish-Titkabal.

    After Shir Shel Yom, Full-Kaddish is recited, the Kaddish said after the recital of Scriptural verses. Customarily, mourners are the ones to recite this Kaddish, for its recital possesses benefit for the elevation of the deceased person’s soul (see earlier in this book 4:5-6). If no mourner is present, one who does not have a parent recites it. However, if there is no one there who has lost a parent, it is customary not to recite this Kaddish, for, since it is normally recited by mourners, it is unbecoming for one whose parents are both alive to recite it.[9]

    After Pitum HaKetoret, Kaddish d’Rabbanan is recited, for it was instituted to be recited after rabbinic study. This type of Kaddish is also usually recited by mourners. When there is no one present who has lost a parent, it is customary not to recite it. In principle, the correct practice is that the chazan recites it, because it is not called Mourner’s Kaddish. However, since orphans have become accustomed to reciting it, many treat it like Mourner’s Kaddish.

    The Chachamim greatly praise the virtue of this Kaddish, and teach that after the destruction of the Temple, it is one of the things in whose merit the world stands (Sotah 49a). The reason for this is because it is recited after a group of people (at least ten) learn Torah, and hence, its recital combines the mitzvah of Torah study, equivalent to all the mitzvot, and the sanctification of Hashem’s Name (Rashi).

    [9]. Even though the Rama 132:2 writes that someone whose parents do not object may indeed recite this Kaddish, in actuality, this was not the custom, for fear of a bad omen (see Piskei Teshuvot 132:17; Az Nidberu 13:33). Nonetheless, when there is a great need, such as when the father is unable to recite Kaddish and it is necessary for a different family member to say Kaddish for the grandfather, and both parents agree, then the grandson would be permitted to recite Kaddish for his grandfather.

    Chapter Contents

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