{"id":6274,"date":"2010-01-16T05:00:27","date_gmt":"2010-01-16T03:00:27","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6274"},"modified":"2018-05-24T11:40:41","modified_gmt":"2018-05-24T08:40:41","slug":"02-16-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-16-05\/","title":{"rendered":"05 – Responding to Matters of Sanctity in Birkot Keriat Shema"},"content":{"rendered":"

In the opinion of Maharam<\/i> of<\/i> Rotenberg<\/i>, while reciting Keriat Shema<\/i> and its berachot<\/i>, one may not interrupt to respond to Kaddish<\/i> and Kedushah<\/i>, for since he is already engaged in the praise of God, he is prohibited from interrupting to answer another matter of praise. However, according to the majority of the Rishonim<\/i> (Talmidei Rabbeinu Yonah<\/i>, Rosh<\/i>), for the sake of great praises recited in a congregation, a person is permitted to interrupt even in the middle of Birkot Keriat Shema<\/i>, and that is the halachah (Shulchan Aruch<\/i> 66:3).<\/p>\n

When interrupting, one may only respond to the most important parts of prayer. In Kaddish<\/i> there are those who say that he may only answer, \u201cYehei Shemei rabbah mevorach l\u2019alam<\/i>\u2026\u201d (\u201cMay His great Name be blessed forever and ever\u201d). Likewise, he answers Amen<\/i> after \u201cda\u2019amiran b\u2019alma v\u2019imru Amen<\/i>\u201d (\u201cthat we utter in the world and say Amen<\/i>\u201d), which is the conclusion of the main part of the Kaddish<\/i> (Mishnah Berurah<\/i> 66:17). Others say that he may answer all five Amen<\/i>s that one normally answers in the main part of the Kaddish<\/i>, which is called Half-Kaddish<\/i>; however, the ensuing additions are not considered to be the essence of the Kaddish<\/i>, and he may not interrupt to answer Amen<\/i> after them (Kaf HaChaim<\/i> 66:23; and see further in this book 23:14).<\/p>\n

In Kedushah<\/i>, he may only answer by reciting the verses \u201cKadosh<\/i>\u2026\u201d and \u201cBaruch<\/i>\u2026,\u201d the essence of the response to Kedushah<\/i> (Mishnah Berurah<\/i> 66:17; Yalkut Yosef<\/i> 66:2). There are those who say that he may also respond to the verse \u201cYimloch<\/i>\u2026\u201d (Aruch HaShulchan<\/i> 66:6; Kaf HaChaim<\/i> 18), and that is the widespread custom. However, he must refrain from reciting the introductory words that the chazan<\/i> says before every verse.<\/p>\n

He may respond to Barchu<\/i>, \u201cBaruch Hashem hamevorach l\u2019olam va\u2019ed.<\/i>\u201d (\u201cBlessed is Hashem, Who is blessed for all eternity.\u201d) At Modim<\/i> of the Amidah<\/i> repetition, he bows down and answers, \u201cModim anachnu lach<\/i>\u201d (\u201cWe thank you\u201d) and nothing more.<\/p>\n

According to the Ashkenazic minhag<\/i>, one may answer Amen<\/i> to the berachot<\/i>, \u201cHaKel HaKadosh<\/i>\u201d and \u201cShomeya Tefillah<\/i>,\u201d which conclude the berachot<\/i> of praise, and the berachot<\/i> of request. According to the Sephardic minhag<\/i>, the law regarding those particular berachot<\/i> is similar to other berachot<\/i>, and one does not respond to them.<\/p>\n

Concerning this law, there is no difference between being in the middle of a berachah<\/i> or paragraph, and being between berachot<\/i> or paragraphs.<\/p>\n

All answers are permitted only in the middle of the berachot<\/i> or after their conclusion. However, once a person says \u201cBaruch Attah Hashem<\/i>\u201d at the end of the berachah<\/i>, and there only remain a few words to conclude the berachah<\/i>, he may not interrupt at all (Bei\u2019ur Halachah<\/i> 66:3). Similarly, when reciting the verses \u201cShema Yisrael<\/i>\u201d and \u201cBaruch Shem kevod\u2026<\/i>\u201d in which one accepts upon himself the yoke of Heaven, one may not interrupt for anything, for the ruling regarding them is like that of the Amidah<\/i>, which we do not interrupt at all (Shulchan Aruch<\/i> 66:1).<\/p>\n

In any case of uncertainty, it is best not to answer, for according to many poskim<\/i>, even if it is permissible to answer, there is no obligation to respond.[4]<\/a><\/sup><\/p>\n

\n
\n
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[4]<\/a>.\u00a0The <\/span>Torat Chaim<\/i> (<\/span>Sofer<\/i>) 66:8 writes that it is not an obligation to respond, rather one is permitted to do so, as written in <\/span>Shut Yad Eliyahu <\/i>and the <\/span>Maharshag<\/i>. See <\/span>Yabia Omer<\/i> part 1, 5:7 and part 8, 6:1-2. <\/span>Halichot Shlomo<\/i> 6:12 writes that even in <\/span>Pesukei d\u2019Zimrah<\/i> one is permitted to answer but is not obligated to do so. Additionally, we already learned that according to <\/span>Maharam of Rotenberg<\/i>, it is forbidden to answer either <\/span>Kaddish<\/i> or <\/span>Kedushah<\/i> in the middle of <\/span>Birkot Keriat Shema<\/i>, and although the halachah does not follow his opinion, nevertheless, in a situation of uncertainty, one may take his opinion into account and not respond. Concerning the question of whether or not it is preferable for a person to respond, the answer depends. If he is praying in a <\/span>minyan<\/i>, and he will hear all the matters of sanctity anyway, then if responding will disturb his concentration, it is best that he does not answer. However, if the people are standing for <\/span>Kedushah<\/i>, he must be sure not to appear as though he is separating himself from the congregation, and therefore he must stand with his legs together when they do, and likewise bow at <\/span>Modim<\/i>. If another opportunity will not arise to hear <\/span>Kaddish<\/i> and <\/span>Kedushah<\/i>, it is best that he answers with them (see <\/span>Mishnah Berurah<\/i> 66:51). See the laws of <\/span>Pesukei d\u2019Zimrah<\/i> in this book, chapter 14:4, and note 7.<\/span>The Mishnah Berurah<\/i> 66:23 mentions different opinions regarding whether one is allowed to respond Amen<\/i> to berachot<\/i> while in between the passages. Although he tends to agree that one may respond, I have not mentioned this, based on the rule that in a case of uncertainty, \u201cshev v\u2019al ta\u2019aseh adif<\/i>,\u201d sitting and not performing an action is preferable. The Igrot Moshe<\/i>, Orach Chaim<\/i>, part 4, 21:2 rules that one responds Amen<\/i> to the Kohanim<\/i> who are reciting the verses of Birkat Kohanim<\/i>, since the Bei\u2019ur Halachah<\/i> 128 states that this Amen<\/i> is a biblical obligation. One who must relieve himself must do so and wash his hands, although he recites Asher Yatzar<\/i> only after he finishes the Amidah <\/i>(Mishnah Berurah<\/i> 66:23). If he is called up to the Torah, according to the Shulchan Aruch<\/i> 66:4 he does not ascend, although according to the Ashkenazic poskim<\/i> he does. Even according to the Ashkenazic <\/i>custom, if he suspects that he will be called up, it is best that he leave the synagogue beforehand (Mishnah Berurah<\/i> 66:26). If he is in the middle of reciting Pesukei d\u2019Zimrah<\/i>, the law is more lenient, and if he is called he ascends. If he is the only Kohen<\/i> or Levi<\/i> present, he can be called l’chatchilah<\/i>, as explained in chapter 14:5 of this book.<\/p>\n

If a person did not have tallit<\/i> and tefillin<\/i><\/b>, and they are brought to him after he already began reciting Birkot Keriat Shema<\/i>, but before he reaches Shema<\/i>, he must wait until the conclusion of the berachah<\/i>. According to the Shulchan Aruch<\/i>, he wraps himself in the tallit<\/i> and puts on the tefillin<\/i> with a berachah<\/i>. According to the Rama<\/i>, he recites the berachot<\/i> on the tefillin<\/i>, but wraps himself in his tallit<\/i> without reciting the berachah<\/i>, since there is no obligation to wrap himself in a tallit<\/i> for Keriat<\/i> Shema<\/i>. If the tallit<\/i> and tefillin<\/i> were brought to him after he already reached Keriat Shema<\/i>, there is discussion among the poskim<\/i> about how to put on tefillin<\/i> in the middle of a passage so that he will not appear as someone who is giving false testimony even regarding one verse of Keriat Shema<\/i>. Still, it seems that he can decide in his heart to repeat that same passage from the beginning and then he will be considered as one who is between passages, allowing him to recite the blessing on the tefillin<\/i> according to all opinions. As an added precaution, he can continue reading until the end of the passage like one who reads the Torah, then put on tefillin<\/i> with a berachah<\/i>, and then go back to read with kavanah<\/i> from the beginning of that same passage. By doing so, he evades the dispute between the Shulchan Aruch<\/i> and the Rama<\/i> and he will not lose out on saying the second berachah<\/i> that is recited according to Minhag Ashkenazim<\/i>, which he would miss if he were to put on the tefillin<\/i> in the middle of the passage (see Mishnah Berurah<\/i> 66:47). If his tallit<\/i> and tefillin<\/i> are brought to him in the middle of the Emet V\u2019Yatziv berachah<\/i>, according to the Shulchan Aruch<\/i>, he wraps himself in the tallit<\/i> and he puts on his tefillin<\/i> without a berachah<\/i>. According to the Rama<\/i>, he recites the blessings on his tefillin<\/i>. The Mishnah Berurah<\/i> 66:47 writes that it is correct to recite only the \u201cLehaniach<\/i>\u201d berachah<\/i>. If the tallit<\/i> and tefillin<\/i> were brought to him between Ga\u2019al Yisrael<\/i> and the Amidah<\/i>, he puts on tefillin<\/i> without a berachah<\/i> and does not wrap himself in his tallit<\/i>, so as not to interrupt between redemption and prayer (Shulchan Aruch<\/i> 66:8).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

In the opinion of Maharam of Rotenberg, while reciting Keriat Shema and its berachot, one may not interrupt to respond to Kaddish and Kedushah, for since he is already engaged in the praise of God, he is prohibited from interrupting to answer another matter of praise. However, according to the majority of the Rishonim (Talmidei […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[36],"tags":[],"class_list":["post-6274","post","type-post","status-publish","format-standard","hentry","category-16-birkot-keriat-shema"],"yoast_head":"\n05 - Responding to Matters of Sanctity in Birkot Keriat Shema - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/02-16-05\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"05 - Responding to Matters of Sanctity in Birkot Keriat Shema - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"In the opinion of Maharam of Rotenberg, while reciting Keriat Shema and its berachot, one may not interrupt to respond to Kaddish and Kedushah, for since he is already engaged in the praise of God, he is prohibited from interrupting to answer another matter of praise. 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