The 15 praises of y I shtabach should not be recited in one breath. The custom of Chazzani m is to begin reciting the words Brochos vehodaos out loud. This continues to be the present-day custom as well.
The 15 praises of y I shtabach should not be recited in one breath. The custom of Chazzani m is to begin reciting the words Brochos vehodaos out loud. This continues to be the present-day custom as well.
The 15 praises of y I shtabach should not be recited in one breath. The custom of Chazzani m is to begin reciting the words Brochos vehodaos out loud. This continues to be the present-day custom as well.
T H E PI RCH EI SH OSH AN I M ROADMAP T O PRAYER PROJECT
The Roadmap t o Prayer
Lesson 11 Pirchei Shoshanim 2005 This shiur may not be reproduced in any f orm without permission of the copyright hol der 158 T T h h e e R R o o a a d d m m a a p p t t o o P P r r a a y y e e r r The 15 Prai ses of Yi sht abach Rav Schwab ztl writes that according to the Magen Avraham one should not interrupt when reciting the f if teen praises of Y i shtabach. Although one does not have to recite them all in one breath, still it should be said consecutively. The custom of Chazzani m is to begin reciting the words Brochos vehodaos out loud, which is in the middle of the f if teen praises. Notwithstanding, custom (mi nhag) prevails Perhaps the custom began f rom the opinion that counts 13 praises in Y i shtabach, and does not count the words Brochos vehodaos. Hence, Brochos vehodaos may be recited separately f rom the rest of the 13 praises. This continues to be the present-day custom as well. Af ter Y i shtabach, the Chazzan recites Chatzi Kaddish and then proceeds to Borchu. The congregation responds Baruch H ashem hamevorach leol am vaed. The Chazzan himself recites the same together with everyone else in the congregation. The Laws of Borchu The Mechaber 1 writes: The Shal i ach Tzi bbur says Bor chu es Hashem hamevorach (Let us bl ess Hashem Who i s bl essed) and t hey respond Baruch Hashem hamevorach l eol am vaed and t he Chazzan repeat s Bar uch Hashem hamevorach l eol am vaed The Rama adds: T he custom is for the Chazzan (shatz) to draw out the reci tal of Borchu and the congregati on reci tes Y i sborach veyi shtabach etc. 3) whi l e hes drawi ng i t out. 1 Orach Chaim Simon 57 Lesson 11 P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 159 The Chazzan says: Borchu es Hashem hamevorach - |:ann uon n 5:a The Congregation responds: Baruch Hashem hamevorach leolam vaed +y u:y: |:ann uon |:a What it means t o Bless Hashem Whenever we recite a bracha saying Baruch atta H ashem E l ok einu mel ech haol am (Blessed are You H ashem K ing of the universe) are we really giving H ashem our blessing? How are we meant to understand such a concept, when H ashem Himself is the source of all blessing? This question is discussed by the Ri shoni m. Rabbeinu Bachaye 2 discusses this topic in depth. He explains that in truth, we are praising H ashem that He is the source of all blessings. When we use this attribute in praising H ashem, we are attesting that H ashem created the entire universe and that He continues to maintain it constantly. By declaring this belief , we merit that H ashem bestows us with loving-kindness. This is what our sages taught us, that H ashem desires the prayers of the righteous. When we say a bracha, we increase the f low of good f ortune f rom H ashem unto this world. I n f act, the word bracha connotes multiplying and increasing. Therefore, a bracha is something that is completely f or our own benef it and in no way for H ashems benef it. Someone that ref rains f rom saying a blessing is in a sense stealing f rom H ashem. I nstead of recognizing that H ashem is the sole source of all blessing, and the provider of our needs, he is attributing his successes to himself or some other medium. Another aspect is 3 that the primary reason for creation was so that H ashem can exercise His kindness towards us, H is creations. When we do something, whether its performing a mi tzvah or partaking in a physical pleasure, we need to recognize that this is an opportunity given to us by H ashem f or our own benef it. When saying a bracha, we are recognizing the true purpose of creation that G-d should bestow kindness to mankind. 2 Sefer Kad H ak emach, subtitle: Brocha, Sef er Devarim 8:10 3 Si ddur Otzar H atefil a H ak damasKol el es P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 160 B Ba ac ck k g gr r o ou un nd d n : pn n : pn We f ind a ref erence f or Borchu in the Talmud in the M i shna in Berachos 4 . The M i shna states that they would recite the words Borchu es H ashem or Borchu es H ashem hamevorach in the Synagogue (Bei t H ak nesses). The commentaries say that it was originally recited in the Bei t H ak nesses by Kri as H atorah (the Torah Reading). I n T anna D ebei E l i yahu 5 it brings a story with E li yahu H anavi (The Prophet Elijah) who met a person who said to him that he had already died and the only way he would be released f rom his verdict of Gehennom (Purgatory) was if his son would go to shul and recite Borchu. There is a similar story with Rebbe Akiva who taught an orphan to pray and recite the Grace af ter Meals (Bi rchas H amazone). Upon bringing this boy to shul and reciting Borchu, the boys f ather was released f rom Gehennom (Purgatory) 6 . Apparently, reciting Borchu with a M i nyan in shul is si milar to the custom of reciting Kaddi sh f or a deceased parent or relative. I n these instances their power was so great that they immediately released their f ather f rom Gehennom (Purgatory). The additional word hamevorach was added so that the reader who is calling upon the congregation to give praise to H ashem G-d, is also himself praising G-d 7 when saying that G-d is mevorach blessed. Otherwise it may seem that he is just calling others to praise H ashem but he himself is not joining them in this proclamation. Our custom f ollows the opinion of adding the word hamevorach. 4 7: 3 5 T anna D ebei E l iyahu Z uta Chapter 17 6 Otzar Hatef ilos Tik k un T efill a on the prayer of Borchu page 257 citing several sources. 7 Shenos E li yahu P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 161 L L a aw w s s u : + u : + 8 8 I t is customary to bow 9 when saying Borchu. One should bow when saying the words Borchu es and he should straight en up when saying the name of H ashem . I f someone arrives in shul just as they f inished saying Borchu but the Chazzan has not yet started Y ot zei r Ohr, the Chazzan may repeat Borchu again f or this individual. (This Halacha is not commonly practiced) I ts best to start Y otzei r Ohr immediately af ter saying Borchu. I ts unclear though if this is suff icient reason to skip parts of Pesuk ei D eZ i mra. The reason why it is pref erable to begin Y otzei r Ohr immediately af ter Borchu is because Borchu serves as an introduction to Y otzei r Ohr. For this reason, someone who responds Borchu is considered as being in the midst of Bi rchos Kri as Shema with regard to the laws of interruption. Rav Moshe Shternbuch 10 shl i ta suggests to skip part of Pesuk ei D eZ i mra in order to say Borchu and begin Y otzei r Ohr immediately. I n order to avoid this issue, Rav Shlomo Zalman Auerbach 11 ztl suggests that one should have in mind not to be mi tztarei f (joined) with the tzi bbur (congregation) 12 in reciting the Bi rchos Kri as Shema. This will discharge him f rom having to recite the Birchos K rias Shema at the moment. 8 The f ollowing H al achos are taken from the Sefer T efil a KH ilchasa 8 9 A ruch H ashul chan 57: 1 notes that the way we bow here is different than the way we bow by shemoneh esrey. I n this instance, one bows without bending the knees. 10 T eshuvos veH anhogos volume 1:89 11 H alichos Shlomo perek 6 footnote 20. See al so M ishna Berura Simon 54 s k 13, 14. 12 What if there are only ten people with him? I t seems that the halacha should require him to join. However, since its not critical to the mi nyan for him to daven along with them, he may not be obligated to skip. V etzarich iyun (it requires f urther study) P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 162 Borchu is a more signif icant praise than the A men said f or H ak ei l haKadosh or f or Shomeah T efi l l a. Theref ore, if one needs to choose which to respond to, one should answer Borchu rather than to the A mens 13 . Places where one may not answer Borchu are when one is: Between the brochos for Tefi lli n shel yad and T efi lli n shel rosh. Between Goal Y i srael and Shemoneh E srei . I n the middle of Shemoneh E srei . I n all the above cases, one should listen to the Shali ach T zi bbur and have in mind to be yotzei 14 (f ulfill their obligation) by listening (Shomeah k eoneh listening is equivalent to reciting). The Proper Way t o Recit e Borchu The Tur mentions the following machl ok es (dispute) with regard to the proper way of reciting Borchu: The Maharam MRottenberg says its not necessary f or the Shal i ach T zi bbur to repeat Baruch H ashem hamevorach leol am vaed, which is the same ref rain as the tzi bbur (congregation). Rav Yehudah Barceloni holds that the Shali ach T zi bbur should repeat Baruch H ashem hamevorach l eol am vaed 15 . The Bei s Y osef elaborates citing the Y erushalmi in Berachos 16 : Shmuel said; I never disassociate myself f rom the assembly 13 Bi ur H alacha 109 h l i k edusha 14 Simon 25:10, 104: 7 and Mishna Berura s k 27 15 This is the Rambams opinion in perek 7:13 of H il chos T efila 16 Perek 7: 3 P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 163 They asked a question: What about someone who says Borchu when being called to the Torah? I snt he disassociating himself f rom the assembly by not responding? Said Rebbe Avin; Since he says hamevorach (the Blessed) he hasnt disassociated himself f rom the assembly The point of the Y erushal mi is that when the assembly is giving praise to H ashem it is inappropriate to disassociate oneself f rom the assembly since it gives the impression that he is not joining everyone in praising H ashem. Theref ore, he should be caref ul to include himself in the praise. The Y erushalmi contends that since he says hamevorach, it suf f iciently takes care of this concern. The Shali ach T zibbur calls to the congregation Borchu es H ashem (Bless G-d) hamevorach (the One Who is blessed). By saying hamevorach (Who is Blessed) hes also proclaiming that H ashem is praised. Theref ore its not necessary for him to repeat Baruch H ashem hamevorach leolam vaed. Nevertheless, Rav Yehudah Barceloni contends that this is comparable to one who leads the bentchi ng (Grace af ter meals). Just as he repeats Baruch sheochal nu mishelo (Blessed is He whose f ood we have eaten) by bentchi ng, which is the same ref rain the others said; so too he repeats Baruch H ashem hamevorach leolam vaed, when reciting Borchu. The Beis Yosef concludes that the Law (H al acha) f ollows the opinion of Rav Yehudah Barceloni. Although Rav Yehudah Barceloni brings a good proof f or the Chazzan to repeat what everyone else says, i.e. Baruch H ashem hamevorach leol am vaed, it still contradicts the Y erushal mi that says its not necessary to repeat what everyone said since by saying hamevorach he includes himself in praising H ashem . Theres a dif f iculty with the opinion of the Maharam MRottenberg. Why is it that by bentchi ng one repeats the same response that everyone said? The Bach, commenting on the opinion of the Maharam MRottenberg explains that there is a diff erence between this case and the case of bentchi ng. By bentchi ng the leader of the mezuman (quorum) is not mentioning any praise of H ashem at all. Hes just stating as a matter of f act the people who ate should bless H ashem f or giving them f ood. Conversely, by Borchu he already said hamevorach which is a distinct praise of H ashem. Still, Rav Yehudah Barceloni disagrees with this, because saying hamevorach doesnt necessarily mean praise. I t can be interpreted just that H ashem is praised by others, but not that he himself is giving praise to H ashem, in disagreement with the Y erushal mi . P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 164 Ot her Opi ni ons The Levush concludes that the one leading the prayers (Shali ach T zi bbur) should repeat Baruch H ashem hamevorach l eol am vaed quietly. He says the same in the previous Simon that the Shali ach T zi bbur should say Y ehei shemey rabba quietly and then raise his voice by Y i sborach. The Elya Zuta 17 explains that we understand that the Shali ach T zi bbur says hamevorach (Who is blessed) to include himself in praising H ashem. However, why does the congregation need to say the word hamevorach in their refrain of Baruch H ashem hamevorach leolam vaed? Why not say just Baruch H ashem leolam vaed? The Elya Zuta gives an interesting answer. The Gemora in Chulli n 18 says: Kl al Y i srael is considered to be on a greater spiritual level than M alachi m (Heavenly angels) since M alachi m are only granted permission to say H ashem s Name af ter three words; Kadosh k adosh k adosh Hashem, while Kl al Y israel says it af ter just two; Shema Y israel Hashem. The Gemora asks: What about the verse (pasuk ) of Baruch k evod Hashem mi mk omo where the M alachi m mention H ashems Name just af ter two words? The Gemora answers 19 : Once H ashems Name was said af ter three words, they may then subsequent ly say it af ter just two words. Similarly, we respond Baruch Hashem hamevorach l eol am vaed, saying H ashems Name af ter just one word, since the Chazzan already said it previously af ter two words, Borchu es Hashemhamevorach. This answers why we repeat the word hamevorach, which in this context means Who was already blessed - i.e. since the Shali ach T zi bbur 17 Commentary to the sefer Elya Rabba 18 Daf 91b f ive lines f rom bottom 19 Second answer at top of daf 92a, veeeboiss eima The Levush El ya Zut a P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 165 blessed H ashems N ame after just two words, we can now already bless H ashem af ter just one word. Thats why the congregation inserts the word hamevorach . Responding t o Borchu When One Didnt Hear t he Chazzan I f there is someone who didnt hear the Chazzan saying Borchu and he only heard the tzi bburs (congregation) ref rain, the Magen Avraham 20 suggests not responding Baruch H ashem etc. rather he should just answer A men. The Shulchan Aruch Horav 21 brings f rom other Posk i m that even if he didnt hear the Chazzan he can still respond with everyone else since he is responding with the mi nyan. The reason is because one doesnt have to hear the Chazzan himself as we see f rom the case of the large Bei s H ak nesses in Alexandria, Egypt, where there was someone waving a f lag to signal to people to answer A men. I f he only heard the Chazzans response of Baruch H ashem hamevorach etc. then everyone agrees that he should only respond A men 22 . The M i shna Berura 23 brings f rom the Shaarei E phrai m that its a mistake for the Chazzan to say A men af ter the congregations (tzi bburs) response since he himself will momentarily recite Baruch H ashem hamevorach. He also brings f rom many Posk i m (authorities on Jewish Law) who say that its unnecessary f or the congregation (tzi bbur) to respond A men to the Chazzan (shatz) since they already said Baruch H ashem hamevorach. Since A men just conf irms the praise that was said, it totally unnecessary where the Chazzan actually says the praise himself . However, its permissible to answer A men anyway and its not considered a hefsek (interruption). The Levushei Serad also notes that there is a dif f erence if one just hears an individual or if he hears a congregation (tzi bbur) saying it. I n the latter case it would be f ine to respond. He therefore has a dif f iculty why the Magen Avrahams rules in this Simon that he may not respond. 20 Ski 1 21 57: 2 22 Mishna Berura s k 2 23 S k 4 P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 166 The Y erushalmi is bothered why by a Z i mun, when a group of adult males ranging in numbers between 3 to 10 or more, washed, sat down and ate a meal of bread together, the leader of the Z i mun 24 says nevareich (let us bentch 25 ), which means that we should bless H ashem together, including himself , while by Borchu he is strictly calling to the others to bless H ashem, in a manner of speech that excludes himself ? The Y erushal mi answers that by saying Borchu es H ashem hamevorach, the word hamevorach means - H ashem Who is blessed. Thereby, he has included himself in praising H ashem. The Di f f erenc e bet ween Borc hu and Zi mun The Magen Gibborim asks: Why, according to the Maharam MRottenberg, doesnt the Chazzan repeat Baruch H ashem hamevorach (Blessed is H ashem Who is blessed), while by a Z i mun, the leader of the Z i mun repeats the phrase Baruch sheochalnu mishelo (Blessed is He f rom Whose f ood we have eaten)? The Pri Chadash answers that in f act by Z i mun also it is not repeated according to this opinion. However, this answer is dif f icult to comprehend since the Tur in his Shulchan A ruch brings the opinion of the Maharam MRottenberg and yet by Z i mun he only mentions the opinion that the leader of the Z i mun repeats Baruch sheochal nu mishelo The Magen Gibborimsuggests two possible answers why Z i mun is dif ferent. 1. Either because the expression of the leader by Z i mun is nevarei ch (let us bless), which would make it quite conspicuous that if he doesnt repeat the blessing; hes obviously not including himself in the Z i mun. But when he says Borchu, hes just asking others to bless H ashem; therefore its not necessary to repeat the blessing. 2. Another possible answer is according to the explanation brought by the Raavan 9 in the name of Rebbe Chizkiyahu 26 that when saying Borchu its 24 I .e. The one who leads the group in bentchi ng 25 Grace af ter Meals 26 A Ri shon The Bi rchei Yosef P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 167 Y isborach, V eyisht abach, V eyispaar V eyisromam un:n :on nano |:an the same as when saying it by when someone is called up to make a blessing when the Torah is being read in the Synagogue (k ri as haT orah). He asks why we cant begin Kri as H atorah just by saying the Bi rchas H atorah without Borchu. His answer is that since Kri as H atorah is an obligation of the tzi bbur (congregation) and not just the person who is called to the Torah, he says Borchu to call to their attention that the Kri as H atorah is also f or them to be yotzei by listening to his reading. Since this is the reason f or the recitation of Borchu theres really no reason f or him to respond to this call since its sole purpose is to f ocus their attention to his reading. This idea could also be applied to Borchu bef ore Y otzei r Ohr as well as to Borchu bef ore M aari v, which is also f or the Chazzan to f ulf ill the obligation of the congregation 27 . The Magen Avraham 28 quotes f rom the A gudah that if there are only ten people in the mi nyan including the Chazzan, then the Chazzan must respond together with everyone else when hes part of the mi nyan. The M i shna Berura 29 asks on the Magen Avraham, that this shouldnt be necessary since we have nine people responding, and the Chazzan (shatz) who is present is the tenth. Even if he does not respond its not worse than someone whos sleeping. However, the Pri Megadim explains that the reason he needs to do this is because when the Chazzan says Borchu hes inviting ten people to say the praise, including himself when hes the tenth man. The Prayer (Tefi l l a) of Yi sborach 30 Blessed, praised, glorified, exalted and upraised is the Name of the King Who rules over kings - the Holy One, Blessed is He. For He is the First and He is the Last and aside from Him there is no god. Extol Him - Who rides the highest heavens - with His Name Koh and exult before Him. His Name is beyond every blessing and praise. Blessed is the Name of His glorious kingdom for all of eternity. Blessed be the Name of Hashem from this time and forever. The Rama mentions the mi nhag (custom) to recite Y i sborach 31 , which is printed in many Si dduri m (prayer books) although we hardly ever say it. 27 As it was intended f or those who couldnt daven on their own 28 57: 2 29 57: 3 30 The version of this tefilla is: Y i sborach veyi shtabach veyi spoar veyi sromam (this is usually printed in Siddurim in a box next to Borchu). See Artscroll Siddur page 89 for a translation. The Magen Avraham P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 168 The Tur mentions that his f ather, the Rosh would say the Y i sborach tefi lla while the Chazzan (shatz) would stretch out the tune (ni ggun) f or Borchu. The leader of the prayer would specif ically do this in order that the congregation would have time to say it just like by M odi m when the Shali ach T zi bbur repeats the Shemoneh E srei would give the congregation (tzi bbur) enough time for M odi m deRabbanan. I f the Chazzan doesnt stretch out a tune but he draws out the words themselves with a tune then it is better that it not be recited since the congregation needs to listen to the prayer of Borchu. This is usually the case in our synagogues and it theref ore has lef t this prayer in disuse 32 . In Closing (1)Pesukei DeZimra (2)Yi sht abach (3)Kaddi sh (4)Borchu (5)Yot zei r Ohr (Bi rchos Kr ias Shema) The Birchei Yosef quotes the opinion of Rav Amram Gaon that: The prohibition to speak bet ween Y i shtabach (2) and Y otzeir Ohr (5) is only if its not related to communal needs. Otherwise, its permitted. However, after such an interruption, its necessary to f irst say Kaddi sh (3) and then Borchu (5). I n the Y eshi va (Central Torah Academy) where its uncommon to have such interruptions, the Chazzan just says Borchu without saying Kaddish. The Birchei Yosef explains that we learn a chi ddush (a novel idea) f rom this that the Kaddi sh (3) af ter Pesuk ei D eZ i mra (1) (2) is not reverting back onto Pesuk ei D eZ i mra (1) (2) that were just completed. Rather its was mainly f or the synagogues that usually had interruptions bef ore Borchu (4) with communal announcements. Theref ore, it is there that they instituted to say Kaddi sh (3) as a pref ace to Borchu (4). For this reason, it is not necessary to repeat any verses (Pesuk i m) bef ore saying Kaddi sh This diff ers with the opinion of the Rama in his sefer Darchei Moshe HaAruch Si mon 54 where he writes that at f irst he changed the custom from interrupt ing 31 Sephardim have a dif f erent version of this prayer. The Sephardic version of this prayer begins Y ishtaba' h veY i spaar shemo etc. 32 Aruch Hashulchan 57: 1 P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 169 bet ween Y i shtabach(2) and Kaddi sh(3) to interrupting between Kaddi sh(3) and Borchu(4) in order not to separate Kaddi sh f rom Pesuk ei D eZ i mr a. Then he changed his mind since theres no interrupting between Borchu and Y otzei r Ohr according to the Geonim as well as according to Kabbalah. He theref ore revert ed back to the custom (mi nhag) of interrupt ing after Y i shtabach. Then it is absolutely necessary f or the Chazzan to repeat some verses (Pesuk i m) f rom Pesuk ei D eZ i mra (1) bef ore saying Kaddi sh (3). The Aruch Hashulchan 33 pask ens (rules) that it is strictly f orbidden to interrupt bet ween Kaddi sh (3) and Borchu (2) or between Borchu (2) and Y otzei r Ohr (5). I f an important announcement must be made, it should be done bef ore Kaddi sh (3). He continues that even there, its no longer the custom to interrupt. Back in Simon 54:4 the Aruch Hashulchan explains that the best place to interrupt would be af ter Kaddi sh (3) and bef ore Borchu (2). This is because its between two distinct parts of davening. The Kaddi sh is going back on the Pesuk ei D eZ i mra, while Borchu is the beginning of Y otzei r Ohr. However, in practice this is not done because according to Kabala (mystical writings) no interruption is allowed bet ween Kaddi sh and Borchu. Theref ore the interrupt ions were made bef ore Kaddi sh. Except, when doing so, the Chazzan would have to repeat some verses (Pesuk i m) f rom Pesuk ei D eZ imra in order to recite Kaddi sh. The H al acha that if one receives his T alli s and T efi lli n in the middle of Pesuk ei D eZ i mra he should don them af ter Y i shtabach before Kaddi sh, applies only to individuals that they are not reciting Kaddi sh themselves. However, the Chazzan himself should don them bef ore Y i shtabach. The prevalent custom nowadays is not to allow any interrupt ion. I f there is an important announcement to be made, its should be done bef ore the Torah reading (Kri as H aT orah.) Prayers (Tefillos) Insert ed Aft er Borchu The Aruch Hashulchan 34 doesnt understand why the Magen Avraham 35 takes a strict stance with regard to the custom of reciting the perek of Tehillim Shi r hamaal os bef ore Borchu during the A sseres yemei T eshuva (The 10 days of Repentance 36 ). He says that there really shouldnt be any problem to say it, according to the parameters of 33 57: 2 34 54: 2 35 54: 1 36 Starting with Rosh Hashanah through Yom Kippur P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - L E S S O N 1 1 170 this Law (H al acha), which only prohibits idle talk. Also according to the custom of the Rambam, Oz Y ashi r is always recited af ter Borchu 37 . 37 Rambam H ilchos T efil a 7: 13. See Aruch Hashulchan 52: 1 P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - Q U E S T I O N S 171 Quest ions: 1. What does the word Borchu mean in the context of blessings to H ashem ? 2. Why does the Chazzan say the word hamevorach? 3. How should one bow and straighten up when reciting Borchu? 4. I f someone f inds himself at a point where he may not interrupt to respond to Borchu, what should he do? 5. Why does the Chazzan repeat the congregations ref rain f or Borchu? 6. Which two responses should the Shali ach T zi bbur respond in a quiet tone (L evush)? 7. What is the meaning of hamevorach in the congregations ref rain of Borchu? Why is it not suf f icient f or the congregation to say Baruch H ashem l eol am vaed? 8. I f someone enters a shul and hears the congregation saying Baruch H ashem hamevorach leol am vaed but he didnt hear the Chazzan s Borchu, what should he do? 9. What is the diff erence according to the Magen Avraham if there are exactly 10 people or if there are more with regard to the Chazzans response of Baruch H ashem hamevorach leolam vaed? 10. At what point of prayer is the blessing that begins Y i sborach veyi shtabach etc. said? 11. What is the main purpose of the Kaddi sh which is recited af ter Y i shtabach according to the Bi rchei Y osef? 12. What is the main purpose of the Kaddi sh which is recited af ter Y i shtabach according to the Rama? P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T A N A T T A C H M E N T O F T H E S O U L - A N S W E R S 172 Answers: 1. I t means that the Chazzan is calling upon the congregation to give praise to H ashem with the Praise of Baruch. The praise Baruch represents that H ashem is the true source of all blessings. 2. When the Chazzan says hamevorach, he is giving praise by recognizing that H ashem is blessed (i.e. the source of all blessing). 3. When starting the word Borchu or Baruch one should bow and then straighten back up bef ore saying H ashem. 4. He should remain silent and think in his mind the ref rain that the congregation says to Borchu. 5. So that he too joins the congregation in praising H ashem. 6. When saying Baruch H ashem hamevorach l eol am vaed wit h the congregation and when saying yehei shemei rabba mevorach 7. Since the congregation is saying H ashems Name just af ter one word it is only because the Chazzan already said H ashems Name in praise af ter two words, Borchu es H ashem I n this context hamevorach means Who was blessed already by the Chazzans praise of Borchu. 8. The Magen Avraham suggests he should just answer A men. The Shulchan Aruch Horav brings f rom other Posk i m that even if one didnt hear the Chazzan he can still respond with everyone else since he is responding with a mi nyan. 9. The Magen Avraham quotes f rom the Agudah that if there are only ten people in the mi nyan including the Chazzan, then the Chazzan must respond together with everyone else since hes part of the mi nyan. 10. At Borchu if the Chazzan draws it out with a tune. 11. The Kaddi sh af ter Pesuk ei D eZ i mra is not reverting back onto Pesuk ei D eZ i mra that was just completed. Rather its pref acing the Bi rchos Kri as Shema where there was an int erruption af ter Pesuk ei D eZ i mra. 12. I ts main purpose is to complete the section of Pesuk ei D eZ i mra with a Kaddi sh.
#Diss. An Analysis of The Ongoing Validity of The Documentary Hypothesis For Final Form Interpretation. The Portrayal of Outsiders in The Abrahamic Narratives As A Case Study