The Rishonim<\/i> write that before Barchu<\/i> it is customary to recite three verses, which open with the words, \u201cV\u2019Hu Rachum yechaper avon<\/i>,\u201d (\u201cHe, the merciful One, atones iniquity\u201d), to request atonement for the sins that we committed throughout the day. Furthermore, at night, the Divine attribute of judgment is in force and mechablim<\/i> (destructive spiritual agents) are given permission to harm. Therefore, we ask, \u201cV\u2019Hu Rachum yechaper avon\u2026<\/i>\u201d (see Tur<\/i> and Beit Yosef<\/i> 237 and Kaf HaChaim<\/i> 235:5). On Shabbat and Festivals, V\u2019Hu Rachum<\/i> is not recited.<\/p>\n
According to the Sephardic minhag<\/i>, three verses beginning with the words, \u201cHashem Tzevakot<\/i>\u2026\u201d are recited before the beginning of Ma\u2019ariv<\/i>, and according to the minhag<\/i> of the Chassidim<\/i>, \u201cShir HaMa\u2019alot<\/i>\u2026\u201d is recited. Followers of both minhagim<\/i> recite Half-Kaddish<\/i> afterwards and then V\u2019Hu Rachum<\/i>. If Torah learning was conducted before the prayer service, at the end of which Kaddish<\/i> Al Yisrael<\/i> was recited, it is unnecessary to recite Half-Kaddish <\/i>as well, so as to avoid saying too many Kaddishim<\/i> (Yalkut Yosef<\/i>, part 3, 236:1).<\/p>\n
By reciting Barchu<\/i> we introduce Birkot Keriat Shema<\/i>, and therefore it is forbidden to talk after Barchu<\/i>, similar to the law concerning someone who is in the middle of a passage of the Shema<\/i> (Mishnah Berurah<\/i> 236:1; 54:14; see earlier in this book 16:4). Therefore, whoever did not succeed in saying V\u2019Hu Rachum<\/i> before Barchu<\/i> does not recite it after Barchu<\/i>, so as not to interrupt in the middle of Birkot Keriat Shema<\/i> (see Yabia Omer<\/i> 2:5).<\/p>\n
The majority of Sephardim<\/i> have the custom not to answer Amen<\/i> after the berachot<\/i> of the chazan<\/i> to prevent interruption in the middle of Birkot Keriat Shema<\/i>. It is best to finish the berachah<\/i> with the chazan<\/i> or slightly after him, so that according to all opinions there will be no need to respond Amen<\/i>. After Birkat<\/i> Hashkiveinu<\/i>, some answer Amen<\/i> (Yalkut Yosef<\/i>, part 3, 236:6) and some do not (Ben Ish Chai<\/i>, Pekudei<\/i> 5). According to the Ashkenazic minhag<\/i>, Amen<\/i> is answered after the chazan<\/i>\u2019s blessings, and is not considered an interruption. However, even the Ashkenazim<\/i> try not to answer Amen<\/i> after Birkat<\/i> Ahavat Olam<\/i> so as not interrupt between the berachah<\/i> and Keriat Shema<\/i>, and they do this by finishing the berachah<\/i> together with the chazan<\/i> or after him (see earlier in this book 16:4; all matters concerning Birkot Keriat Shema<\/i> are clarified in chapter 16).<\/p>\n
At the end of Birkat<\/i> Hashkiveinu<\/i>, Sephardim<\/i> are accustomed to responding Amen<\/i> to their own blessing, since it is a conclusion of a series of berachot<\/i>. However, Ashkenazim<\/i> do not answer Amen<\/i> to their own berachot<\/i>, <\/i>with one exception, following Birkat<\/i> Boneh Yerushalayim<\/i> in Birkat Hamazon<\/i> (Shulchan Aruch<\/i> 215:1; 236:4).<\/p>\n
Between Birkot Keriat Shema<\/i> and the Amidah<\/i>, the chazan<\/i> recites Half-Kaddish<\/i>, and after the Amidah<\/i> he says Kaddish-Titkabal<\/i>. After that, according to the <\/i>Sephardic minhag<\/i>, Shir HaMa\u2019alot Esa Einai<\/i> is recited, following which those in mourning recite Mourner\u2019s Kaddish<\/i>, one of whom says Barchu<\/i>. Subsequently, Aleinu L\u2019Shabe\u2019ach<\/i> is recited and there is no Kaddish<\/i> said after it. According to the Ashkenazic minhag<\/i>, immediately after Kaddish-Titkabal<\/i>, Aleinu L\u2019Shabe\u2019ach<\/i> is recited, followed by the recital of the Mourner\u2019s Kaddish<\/i> by the mourners, one of whom says Barchu<\/i>.<\/p>\n","protected":false},"excerpt":{"rendered":"
The Rishonim write that before Barchu it is customary to recite three verses, which open with the words, \u201cV\u2019Hu Rachum yechaper avon,\u201d (\u201cHe, the merciful One, atones iniquity\u201d), to request atonement for the sins that we committed throughout the day. Furthermore, at night, the Divine attribute of judgment is in force and mechablim (destructive spiritual […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[49],"tags":[],"class_list":["post-6515","post","type-post","status-publish","format-standard","hentry","category-25-the-maariv-prayer"],"yoast_head":"\n