Siman 20: The Chazan's Repetition

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§1

When the chazan steps (back) after (completing) the quiet (individual) prayers, he should stand still for the amount of time (it takes one) to walk four cubits. He returns to his place, and says quietly "G-d, open my lips..." , and starts aloud "Blessed are You..." Everyone should be careful to be quiet now, and listen carefully, and concentrate on what he is saying. They should say "Blessed is He and blessed is His name" and "Amen" to each blessing, as it is fitting. It is even forbidden to study during the chazan's repetition of the (Shemoneh Esreh) prayers. Needless to say, one must be careful not to indulge in idle talk. If it is easy for one to do so, ¹ one should stand as if one is praying oneself the Shemoneh Esreh, or with closed eyes, or follow in the Siddur what the chazan is saying. Some have the custom, that after Kedusha, they remove the tefillin of Rashi ² and put on the tefillin of Rabbenu Tam, ³ (but what) they do is not the law.

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1. During the chazan's repetition of the Shemoneh Esreh.
2. The normal ones we use.
3. The grandson of Rashi, who proscribed a different arrangement of the parchments.

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§2

In the chazan's repetition of the (Shemoneh Esreh) prayers, since the chazan has already prayed by himself quietly, and does not repeat (for his own benefit) the prayers, only for those listening. Accordingly, there must be (at least) nine listening and responding, so that his blessings are not considered as "an empty blessing". ¹ Therefore, when there is a minimum (ten people) in the minyan, one must take care that the chazan does not begin the repetition of the (Shemoneh Esreh) prayers until everyone has concluded their prayers, so they can all respond to him. ²

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1. That is having no purpose. Thus, this law does not resemble Ch. 15:7.
2. If there is a question whether all nine can answer or not, it is customary for the chazan to repeat the Shemoneh Esreh on the condition that, were there to be fewer people answering than required, his prayer is to be considered tefillat n'davah, a prayer offered as a N'davah - gift. (See Mishna Berurah 124:19.)

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§3

The chazan should take care, when he finishes one blessing, not to begin the next blessing until after the majority of the congregation have said "Amen". If he began immediately another blessing - e.g., he completed "the shield of Abraham" and started immediately "You are mighty" - therefore, because he began to say "You are mighty", again (the congregation) can not say "Amen", and the punishment for the cancellation of "Amen" will be on him.

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§4

During Kedusha, everyone should take care to position their feet so that both are together so they appear as one foot (as it is written: ¹ "And their feet were like a straight foot.") When saying "Holy, holy, holy" and also "Blessed is the glory...", and "(The Lord) shall reign...", one lifts up (on the toes] one's body and heels. It is customary to raise the eyes upward. It is best if they (the eyes) are shut.

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1. See Ch. 18:5.

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§5

When the chazan reaches "(We) give thanks", the entire congregation bows and says the "(We) give thanks" (prayer instituted) by the Rabbis, entirely while bowed. ¹ One who is in the middle of the (quiet) Shemoneh Esreh prayers and hears the chazan say "(We) give thanks"; If one is in the middle of a blessing, one should also bow. If, however, if one is at the beginning of a blessing, or the end of a blessing, one should not bow, because it is forbidden to add bows at the beginning of a blessing or the end of a blessing (except) in those places (where bowing was) ordained by our Sages, may their memory be for a blessing.

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1. There are other customs which require one to rise after saying G-d's name. (See Shulchan Aruch HaRav 127:1, Mishna Berurah 127:5.)

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§6

Before saying "Bestow peace", (the chazan) says "Our G-d and G-d of our fathers". ¹ When he says (at the end of the 1st blessing) "and keep you", the congregation says "So may it be willed", and do not say "Amen." Also when saying (at the end of the 2nd and 3rd blessings) "and be gracious unto you" and "peace". ² This (prayer) is not said except in the morning and musaph services, but not in the afternoon service. But on a public fast day, when we say also at the afternoon service, "Bestow peace", the chazan also says "Our G-d and G-d of our fathers". This (prayer) is not said in the house of a mourner nor in the morning service on Tisha b'Av. ³

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1. Which includes the priestly blessings.
2. In Eretz Yisrael, it is customary for the Cohen to say the priestly blessings each day, as will be explained in Ch. 100.
3. Because all are like mourners on this day.

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§7

After the chazan completes (the repetition of) the (Shemoneh Esreh) prayers, he should quietly say (the verse) "Let be acceptable..." However, he need not take three steps backward or he may rely on the (three) steps (he took) at the end of the complete Kaddish. After the chazan completes (the repetition of) the (Shemoneh Esreh) prayers, he should quietly say (the verse) "Let be acceptable..." However, he need not take three steps backward for he may rely on the (three) steps (he took) at the end of the complete Kaddish.

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§8

During a public fast, when there are ten ¹ in the synagogue who are fasting - and intend to complete their fast - the chazan says in the morning and afternoon services (the blessing) "Answer us" before (the blessing) "Heal us". If he erred and did not say (this blessing): If he remembers before saying (G-d's) name in the blessing "who heals the sick...", he returns and says (both) "Answer us" and "Heal us". However, if he did not remember until after saying (G-d's) name, he should complete the blessing "who heals the sick of His people Israel" and says "Answer us" in the blessing "who hearkens unto prayer" and concludes "who hearkens unto prayer" like an individual (when saying "Answer us") does. If he forgot it (and did not say it) there also, he says it after the conclusion of the (Shemoneh Esreh) prayers, without (the blessing) concluding.

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1. The Mishna Berurah 566:14 allows "Answer us" to be recited if there are only seven people fasting, provided there are three others who are prevented from fasting due to sickness.

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§9

The Shemoneh Esreh prayers are not said (repeated) out loud unless there are at least six men, which is a majority of a minyan, who have just prayed. However, if there are not six men, who have just prayed, one does not say (again) the whole of the Shemoneh Esreh out loud rather ¹ one person ² says until (the blessing) "the holy G-d" out loud (instead of quietly), and Kedusha is said, then he concludes his prayers quietly.

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1. Everyone should pray as individuals with this difference.
2. Who has not yet said the Shemoneh Esreh.

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§10

Wherever an individual, if one erred, (needs) to pray again, the same (rules) apply to a chazan, in the repetition of the (Shemoneh Esreh) prayers, if he made an error, he (also) repeats his prayers. The only exception is in the morning service of Rosh Hodesh or Hol Hamoed, where, if he (the chazan) forgot and didn't say "Let ascend and come" and did not remember until he completed his prayers, we do not make him repeat (the Shemoneh Esreh) because of "troubling the congregation". We rely on his mention (of these special days) in the musaph prayers. However, if he remembers before he completes his prayers, he returns to "Be pleased", and this is not considered as "troubling the congregation".

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§11

A person is obligated to say Kedusha together with the congregation. Also, (to say) "Amen" after (the blessing) "the holy G-d" and after "who hearkens unto prayer", one is also obligated (in other places) such as the Kedusha, and also the Kaddishim that the chazan says one is obligated to respond to them. Similarly, at "(We) give thanks", one is obligated to bow with the congregation. ¹ Accordingly, if one was late in coming to the synagogue so that one was not able to pray with the congregation, and one is forced to pray alone; if the time (for prayers) had not passed, ^{2 one should take care not to pray the Shemoneh Esreh at a time when one would lose (the possibility) of responding to one of the above. Rather, one should wait, until one responds (to these prayers), and then pray the Shemoneh Esreh. Nevertheless, one should not wait between (the blessing) "the redeemer of Israel" and the Shemoneh Esreh prayers, because (the two) "redemption" and "prayer" must be linked and it is forbidden to (make an) interruption between them. Rather, one should pause before (the phrase) "a new song". 3}

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1. Similarly, one is obligated to respond to Borechu.
2. Regarding Kedusha, the Misgeret Hashulchan also mentions the alternative of reciting the Shemoneh Esreh at the same time as the chazan, and then reciting Kedusha together with him and the congregation.
3. See also Ch. 69:7.

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§12

One is saying the Shemoneh Esreh prayers alone, and when one concludes "who revives the dead", the congregation is saying the Kedusha in (the prayer) "And there shall come to Zion", or the Kedusha in "who formed light", one should not say Kedusha with them, for these Kedushot are not on the same level. ¹ However, if the congregation is saying the Kedusha of the musaph prayers, even though one is saying (the Shemoneh Esreh of) the morning service, one (may) answer with them "Holy,...". The converse also applies, since the Kedusha of the morning service and that of the musaph service are on the same level.

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1. As those of the Shemoneh Esreh.