{"id":6278,"date":"2010-01-16T07:00:43","date_gmt":"2010-01-16T05:00:43","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6278"},"modified":"2018-05-24T11:42:53","modified_gmt":"2018-05-24T08:42:53","slug":"02-16-07","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-16-07\/","title":{"rendered":"07 – Adjoining Redemption to Prayer"},"content":{"rendered":"

Even though the recital of Keriat Shema<\/i> and its berachot<\/i>, and the recital of the Amidah<\/i> prayer are two separate mitzvot<\/i>, one must connect them, and it is forbidden to interrupt between them. The Chachamim<\/i> state that anyone who adjoins redemption to prayer merits life in the World to Come (Berachot<\/i> 4b). If he adjoins them while praying vatikin<\/i>, he is promised that he will not be harmed that whole day (Berachot<\/i> 9b, and Tosafot<\/i> there). One who interrupts between redemption and prayer is considered similar to a king\u2019s beloved, who comes and knocks on the king\u2019s door. When the king emerges to find out what his beloved desires, he has already left to take care of another matter. The mention of Israel\u2019s redemption from Egypt is akin to the knock on the king\u2019s door, because the redemption demonstrates the great love HaKadosh Baruch Hu<\/i> has for Israel. Therefore, the Exodus from Egypt is considered as the engagement between HaKadosh Baruch Hu<\/i> and Israel. Distractions are forbidden. Out of the special closeness expressed in the redemption, we must maintain the state of devotion sparked by prayer and request that Hashem bless and redeem us, just as He redeemed us from Egypt (see Yerushalmi Berachot <\/i>chapter 1, halachah 1).<\/p>\n

Even if a person hears Kaddish<\/i> or Kedushah<\/i> between redemption and prayer, he may not answer (Shulchan Aruch <\/i>66:9). One may not interrupt at all, even silently, between redemption and prayer.[5]<\/a><\/sup><\/p>\n

Many chazanim<\/i> are accustomed to concluding Birkat<\/i> Ga\u2019al Yisrael<\/i> quietly so that people will not answer Amen<\/i>. The reason for this is that some say that one who finished Birkat<\/i> Ga\u2019al Yisrael<\/i>, but did not yet start the Amidah<\/i>, and heard the chazan<\/i>\u2019s conclusion of Ga\u2019al Yisrael<\/i> must answer Amen<\/i>. They maintain that it is not considered to be an interruption (hefsek<\/i>), since answering Amen<\/i> to Ga\u2019al Yisrael<\/i> is a continuation of one\u2019s involvement in redemption (Rama<\/i>). However, others maintain that even answering Amen<\/i> to Birkat<\/i> Ga\u2019al Yisrael<\/i> constitutes an interruption between redemption and prayer (Shulchan Aruch<\/i>). Therefore, in order to spare the congregation from uncertainty, some chazanim<\/i> conclude the berachah<\/i> silently, so that no one can answer Amen<\/i>. Others are less concerned and conclude Birkat<\/i> Ga\u2019al Yisrael<\/i> in a regular voice. At a time when there were people in the congregation who fulfilled their obligation by hearing the chazan<\/i>, the chazan<\/i> was required to recite the whole berachah<\/i> out loud.[6]<\/a><\/sup><\/p>\n

One who arrives late, when the congregation is about to begin the Amidah<\/i>, must recite the prayers in the correct order and adjoin redemption to prayer. Despite the fact that he will miss praying with the congregation, it is preferable that he prays in the proper order, since the adjoining of redemption to prayer is preferable to prayer in a minyan<\/i>. However, concerning Ma\u2019ariv<\/i>, the law is different (Shulchan Aruch<\/i> 236:3; and see further in this book 25:4).<\/p>\n

According to the majority of poskim<\/i>, on Shabbat it is less necessary to adjoin redemption to prayer. Therefore if one hears Kaddish<\/i> or Kedushah<\/i> between redemption and prayer, he should respond to it.[7]<\/a><\/sup><\/p>\n

\n
\n
[5]<\/a>.\u00a0If he hears <\/span>Kaddish<\/i> or <\/span>Kedushah<\/i> while he is between the <\/span>berachah<\/i> of redemption and the <\/span>Amidah<\/i>, according to the <\/span>Tehillah L\u2019David<\/i> 111:1, he remains silent and listens like one who hears it in the middle of <\/span>Shemoneh Esrei<\/i>, and his listening will be considered like a response. So writes the <\/span>Yalkut Yosef<\/i> 111:2. <\/span>Sha\u2019arei Teshuvah<\/i> 66:13 rules that it is forbidden to interrupt even silently and that the law regarding interruption between redemption and prayer is more stringent than an interruption in the middle of <\/span>Shemoneh Esrei<\/i>, and so writes the <\/span>Kaf HaChaim<\/i> 66:39. It seems that since according to the majority of <\/span>poskim<\/i> there is no obligation to respond when one is engaged in the recital of <\/span>Birkot Keriat Shema<\/i>, and all the more so in the <\/span>Amidah<\/i>, therefore it is best that he start <\/span>Shemoneh Esrei<\/i> without waiting.<\/span><\/div>\n
\n

If he must hear the Kaddish<\/i> and Kedushah<\/i> because he will not have another opportunity to respond to them, he should practice according to the Shulchan Aruch<\/i> 66:9; waiting at the words \u201cShirah chadashah<\/i>\u201d and answering. Regarding one who was brought tallit<\/i> and tefillin<\/i> in the middle of Birkat Ga\u2019al Yisrael<\/i>, see end of note4 in this chapter.<\/p>\n

<\/div>\n<\/div>\n
\n

[6]<\/a>.\u00a0The Shulchan Aruch<\/i> 111:1, based on the Zohar<\/i>, rules that an Amen<\/i> recited after the Ga\u2019al Yisrael<\/i> berachah<\/i> is considered to be an interruption, although according to the Tur<\/i> and the Rama<\/i> it is not. Nevertheless, the Mishnah Berurah<\/i> 66:35 writes that it is good to refrain from putting oneself in a position of uncertainty by concluding the berachah<\/i> of Ga\u2019al Yisrael<\/i> together with the chazan<\/i>. It is best that one who finishes before him already starts saying the words, \u201cHashem sefatai tiftach<\/i>\u2026.\u201d In that way, even according to the Rama<\/i> he will not need to say Amen<\/i>. The Aruch HaShulchan<\/i> (who lived in Ashkenaz) 111:2 writes that in any case, even if he did not start the Amidah<\/i>, the custom is not to answer Amen<\/i>. Concerning the minhag<\/i> to finish Ga\u2019al Yisrael<\/i> quietly, see Beit Baruch<\/i> 20:56 who expresses doubt concerning this. However, there are others who praise the custom; see Ishei Yisrael<\/i> 17 note 83.<\/p>\n

<\/div>\n<\/div>\n
[7]<\/a>.\u00a0According to <\/span>Hagahot Ashiri<\/i> and the <\/span>Maharil<\/i>, on Shabbat there is less of a need to adjoin redemption to prayer since, according to the extrapolation from the verse, the obligation to adjoin them is only on a day of distress. But on Shabbat, which is not deemed a day of distress, it is unnecessary to do so. The <\/span>Beit Yosef<\/i> writes that their words seem reasonable. However, the <\/span>Rama<\/i> 111:1 writes that it is best <\/span>l’chatchilah<\/i> to be stringent and adjoin them also on Shabbat, although in times of need it is unnecessary. <\/span>Kaf HaChaim<\/i> 111:9 writes that the law regarding Shabbat is like that of weekdays. However, the <\/span>Mishnah Berurah<\/i> 9, <\/span>Bei\u2019ur Halachah<\/i> there, and <\/span>Yalkut Yosef<\/i> 111:5 write that if a person hears <\/span>Kaddish<\/i> or <\/span>Kedushah<\/i> between redemption and prayer on Shabbat, he should respond. However, if he arrives late, he does not pray with the congregation, saying <\/span>Keriat Shema<\/i> and its <\/span>berachot<\/i> afterwards, as is customary to do in <\/span>Ma\u2019ariv.<\/i> Rather he prays in the correct order so that he can adjoin redemption to prayer.<\/span><\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Even though the recital of Keriat Shema and its berachot, and the recital of the Amidah prayer are two separate mitzvot, one must connect them, and it is forbidden to interrupt between them. The Chachamim state that anyone who adjoins redemption to prayer merits life in the World to Come (Berachot 4b). If he adjoins […]<\/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-6278","post","type-post","status-publish","format-standard","hentry","category-16-birkot-keriat-shema"],"yoast_head":"\n07 - Adjoining Redemption to Prayer - 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\/02-16-07\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"07 - Adjoining Redemption to Prayer - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Even though the recital of Keriat Shema and its berachot, and the recital of the Amidah prayer are two separate mitzvot, one must connect them, and it is forbidden to interrupt between them. 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