Roadmap to Prayer Lesson 11

7/30/2019 Roadmap to Prayer Lesson 11

1/16

T H E P I R C H E I SH O SH A N I M R O A D M A P T O P RA Y E R PR O JE C T

The Roadmap to Prayer

Lesson 11

Pirchei Shoshanim 2005Th is shiur m ay not be reproduced in any form wit hout perm ission of the copyright holder


2/16

15 8

TThhee RRooaaddmmaapp

tt oo PPrr aayyeerr

The 15 Praises of Yishtabach

Rav Schwab ztl writes that according to the Magen Avraham one should not

interrupt when reciting the fifteen praises of Y ishtabach. Although one does not have

to recite them all in one breath, still it should be said consecutively. The custom of

Chazzanim is to begin reciting the words Brochos vehodaos out loud, which is in the

middle of the fif teen praises. N otw ithstanding, custom (minhag) prevails

Perhaps the custom began from the opinion that counts 13 praises in Y ishtabach, and

does not count the words Brochos vehodaos. Hence, Brochos vehodaos may be recited

separately from the rest of the 13 praises. This continues to be the present-day

custom as well.

After Y ishtabach, the Chazzan recites Chatzi Kaddish and then proceeds to Borchu. Thecongregation responds Baruch H ashem hamevorach leolam vaed. T he Chazzan himselfrecites the same together with everyone else in the congregation.

The Laws of Borchu

The Mechaber1 writes:

The Shaliach Tzibbur says Borc hu es Hashem ham evorach (Let us bless

Hashem Who is blessed) and they respond Baruch Hashem hame vorach

leolam vaed and the Chazzan repeats Baruch Hashem hamevorach

leolam vaed

The Rama adds:

T he custom is for the Chazz an (shatz) t o draw out the recit al of Borchu and t he

congregat ion recites Y isborach veyishtabach etc. 3) while hes drawing it out.

1 O rach Chaim Simon 57

Lesson

11


3/16


4/16

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

16 0

BBaacckk ggrr oouunndd

We find a reference for Borchu in the Talmud in the M ishna in Berachos4. T he M ishnastates that they would recite the words Borchu es H ashem or Borchu es H ashem hamevorach

in the Synagogue (Beit H ak nesses). The commentaries say that it was originally recited

in the Beit H ak nesses by K rias H atorah (the Torah Reading).

I n T anna D ebei E liyahu5 it brings a story with E liyahu H anavi (Th e Prophet Eli jah) who

met a person who said to h im that he had already died and t he only way he would be

released from his verdict of G ehennom (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 G race af ter M eals (Bi rchas H amazone). Upon bringing this boy to shul

and reciting Borchu, the boys father was released from G ehennom (Purgatory)6.

A pparently, reciting Borchu with a M inyan in shul is similar to the custom of reciting

Kaddish for a deceased parent or relative. In these instances their power was so great

that they imm ediately released their f ather from G ehennom (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 m ay seem that he is just calling

others to praise H ashem but he himself is not joining them in this proclamation. Our

custom fo llows the opinion of adding the word hamevorach.

4 7: 3

5 Tanna D ebei E liyahu Z uta Chapter 17

6 O tzar H atefilos Tikkun Tefilla on the prayer of Borchu page 257 citing several sources.

7 Shenos E li yahu


5/16



16 1

LL aaww ss 88

I t is customary to bow9 when saying Borchu.

O ne should bow when saying the words Borchu es and he should straighten

up when saying the name of H ashem .

If someone arrives in shul just as they finished saying Borchu but the Chazzan

has not yet started Y otzeir Ohr, the Chazzan may repeat Borchu again for this

individual. (This H alacha is not comm only practiced)

Its best to start Y otzei r Ohr immediately after saying Borchu. Its unclear

though if th is is suff icient reason to skip parts of Pesuk ei D eZimra.

The reason why it is preferable to begin Y otzeir O hr immediately after Borchu is

because Borchu serves as an introduction to Y otzeir O hr. For th is reason, someone whoresponds Borchu is considered as being in the midst of Birchos Krias Shema with

regard to the laws of interruption.

Rav M oshe Shternbuch10 shlita suggests to skip part of Pesuk ei D eZimra in order to

say Borchu and begin Y otzeir O hr immediately.

In order to avoid this issue, Rav Shlomo Z alman A uerbach11 ztl suggests that one

should have in mind not to be mitztareif (joined) with the tzibbur (congregation)12 in

reciting the Birchos Krias Shema. This will discharge him from having to recite the

Birchos K rias Shema at the mom ent.

8 The following H alachos are taken from the Sefer T efil a K H ilchasa 8

9 A ruch H ashulchan 57: 1 notes that the way we bow here is different than the way we bow by shemoneh esrey. In thisinstance, one bows without bending the knees.

10 T eshuvos veH anhogosvolume 1:89

11 H alichos Shlomo perek 6 footnote 20. Seealso M ishna Berur a Simon 54 sk 13, 14.

12 What if there are only ten people with h im? It seems that the halacha should require him to join. H owever, sinceits not critical to the minyan for him to daven along with them, he may not be obligated to skip. V etzarich iyun (itrequires further study)


6/16



16 2

Borchu is a more significant praise than the A men said for H akeil haKadosh or

for Shomeah T ef il la. Therefore, if one needs to choose which to respond to,

one should answer Borchu rather than to th e A mens13 .

Places where one may not answer Borchu are when on e is:

Between the brochos fo r Tefillin shel yad and T efil li n shel rosh.

Between G oal Y israel and Shemoneh E srei.

I n the middle of Shemoneh E srei.

In all the above cases, one should listen to the Shali ach T zibbur and have in mind to

be yotzei14 (fulfill their obligation) by listening (Shomeah keoneh listening is

equivalent to reciting).

The Proper Way to Recite Borchu

The Tur mentions the following machlok es (dispute) with regard to the proper way of

reciting Borchu:

The Maharam MRottenberg says its not necessary for the Shaliach

Tzibbur to repeat Baruch H ashem hamevorach leolam vaed, which is the same

refrain as the tzibbur (congregation).

Rav Yehudah Barceloni holds that the Shali ach Tzibbur should repeatBaruch H ashem hamevorach leolam vaed15 .

The Beis Y osef elaborates citing the Y erushalmi in Berachos16:

Shmuel said; I never disassociate myself from the assembly

13 Biur H alacha 109h li 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 Tefila

16 Perek 7: 3


7/16



16 3

They asked a question: What about someone who says Borchu when being called to

the Torah? I snt he disassociating himself f rom the assemb ly by not responding?

Said Rebbe Avin; Since he says hamevorach (the Blessed) he hasnt disassociated

him self from the assembly

The point of the Y erushalmi is that when the assembly is giving praise to H ashem it is

inappropriate to disassociate oneself from the assembly since it gives the impression

that he is not joining everyone in praising H ashem. Therefo re, he should be careful to

include him self in t he praise. The Y erushalmi contends that since he says hamevorach, it

sufficiently takes care of this concern. The Shali ach Tzibbur 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. Therefore

its not necessary for him to repeat Baruch H ashem hamevorach leolam vaed.

N evertheless, Rav Yehudah Barceloni contends that th is is comparable to one who

leads the bentching (G race af ter meals). Just as he repeats Baruch sheochalnu mishelo

(Blessed is H e whose food we have eaten) by bentching, which is the same refrain the

others said; so too he repeats Baruch H ashem hamevorach leolam vaed, when reciting

Borchu. The Beis Yosef concludes that the Law (H alacha) fo llows the opinion of Rav

Yehudah Barceloni.

A lthough Rav Yehudah Barcelon i brings a good proof for the Chazzan to repeat what

everyone else says, i.e. Baruch H ashem hamevorach leolam vaed, it still contradicts the

Y erushalmi that says its not necessary to repeat what everyone said since by saying

hamevorachhe includes him self in praising H ashem .

Theres a dif ficulty with the opinion of the Maharam M Rottenberg. Why is it that by

bentching one repeats the same response that everyone said?

The Bach, commenting on the opinion of the Maharam MRottenberg explains

that there is a difference between this case and the case of bentching. By bentching the

leader of the mezuman (quorum) is not mentioning any praise of H ashem at all. H es

just stating as a matter of fact the people who ate should bless H ashem for giving

them food. 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. It 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 erushalmi.


8/16



16 4

Other Opinions

The Levush concludes that the one leading the prayers (Shaliach Tzibbur) should

repeat Baruch H ashem hamevorach leolam vaed quietly.

H e says the same in the previous Simon that the Shaliach T zibbur should say Y eheishemey rabba quietly and then raise his voice by Y isborach.

The Elya Zuta17 explains that we understand that the Shaliach Tzibbur says

hamevorach (Who is blessed) to include himself in pr aising 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 Chullin18 says:

K lal Y israel is considered to be on a greater spiritual level than M alachim

(H eavenly angels) since M alachim are only granted permission to say H ashem s

N ame after three words; K adosh k adosh k adosh Hashem, while K lal Y israel says

it after just two; Shema Y israel Hashem.

The Gemora asks:

What about the verse (pasuk ) of Baruch k evod Hashem mimkomo where the

M alachim mention H ashems N ame just after two words?

The Gemora answers19:

Once H ashems N ame was said after three words, they may then subsequently

say it after just two wor ds.

Similarly, we respond Baruch Hashem hamevorach leolam vaed, saying H ashems Name

after just one word, since the Chazzan already said it previously after two words,

Borchu es Hashem hamevorach. This answers why we repeat the word hamevorach, which

in th is context m eans Who was already blessed - i.e. since the Shali ach Tzibbur

17 Commentary to the sefer Elya Rabba

18 D af 91b five lines from bot tom

19 Second answer at top o f daf 92a, veeeboiss eima

The Levush

Elya Zuta


9/16



16 5

blessed H ashems N ame after just two words, we can now already bless H ashem after

just on e word. T hats why the congregation inserts the word hamevorach .

Responding to Borchu WhenOne Didnt Hear the Chazzan

I f there is someone who didnt hear the Chazzan saying Borchu and he only heard the

tzibburs (congregation) refrain, the Magen Avraham20 suggests not responding

Baruch H ashem etc. rather he should just answer A men. T he Shulchan Aruch Horav21

brings from other Posk im that even if he didnt hear the Chazzan he can still respond

with everyone else since he is responding w ith the minyan. The reason is because one

doesnt have to hear the Chazzan himself as we see from the case of the large Beis

H ak nesses in Alexandria, Egypt, where there was someone waving a flag to signal to

people to answer A men. If he only heard the Chazzans response of Baruch H ashemhamevorach etc. then everyoneagrees that he should only respond A men22 .

The M ishna Berura23 brings from the Shaarei E phraim that its a mistake for the

Chazzan to say A men after the congregations (tzibburs) response since he himself will

momentarily recite Baruch H ashem hamevorach. H e also br ings from many Posk im

(authorit ies on Jewish L aw) who say that its unnecessary f or the congregation

(tz ibbur) to respond A men to the Chazzan (shatz) since they already said Baruch H ashem

hamevorach. Since A men just confirms the praise that was said, it totally unnecessary

where the Chazzan actually says the praise himself . However, it s perm issible to

answer A men anyway and its not considered a hefsek (interruption).

The Levushei Serad also notes that there is a difference if one just hears an

individual or if he hears a congregation (tzibbur) saying it. I n the latter case it would be

f ine to respon d. H e therefore has a dif f iculty why the Magen A vrahams rules in th is

Simon that he may not respond.

20 Ski 1

21 57: 2

22 M ishna Berura sk 2

23 S k 4


10/16



16 6

The Y erushalmi is bothered why by a Zimun, 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 Zimun24 says nevareich (let us bentch25), 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 erushalmi 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 ference bet w een Borchu and Zimun

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

Zimun, the leader of the Zimun repeats the phrase Baruch sheochalnu mishelo

(Blessed is He from Whose food we have eaten)?

The Pri Chadash answers that in fact by Zimun also it is not repeated

according to this opinion.

H owever, this answer is diff icult to comprehend since the Tur in his Shulchan A ruch

brings the opinion of the Maharam MRottenberg and yet by Zimun he only

mentions the opinion that the leader of the Zimun repeats Baruch sheochalnu mishelo

The Magen Gibborim suggests two possible answers why Zimun is different.

1. Either because the expression of the leader by Zimun is nevareich (let us

bless), which would make it quite conspicuous that if he doesnt repeat the

blessing; hes obviously not including himself in the Zimun. 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

Raavan9 in the name of Rebbe Chizkiyahu26 that when saying Borchu its

24 I.e. The one who leads the group in bentching

25 G race after M eals

26 A Rishon

The Birchei Yosef


11/16



16 7

Y isborach,

V e yishtabach,

V e yispaar V eyisromam

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 (krias haTorah). H e asks why

we cant begin K rias H atorah just by saying the Birchas H atorah without Borchu.

H is answer is that since K rias H atorah is an obligation of the tzibbur

(congregation) and not just the person who is called to the Torah, he says

Borchu to call to their attention that the K rias H atorah is also for them to be

yotzei by listening to his reading. Since this is the reason for the recitation of

Borchu theres really no reason for him to respond to this call since its sole

purpose is to focus their attention to his reading. This idea could also be

applied to Borchu before Y otzeir O hr as well as to Borchu before M aariv, which

is also for the Chazzan to fulf ill the obligation of the congregation 27.

The Magen A vraham 28 quotes from the A gudah that if there are only ten people in the

minyan including the Chazzan, then the Chazzan must respond together with everyone

else when hes part o f the minyan.

The M ishna Berura29 asks on the M agen A vraham, th at 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.

H owever, the Pri M egadim explains that the reason he needs to do this is because

when the Chazzan says Borchu hes inv iting ten people to say the praise, including

him self when hes the tenth m an.

The Prayer (Tefilla) of Yisborac h30

Blessed, praised, glorified, exalted and upraised is the Name ofthe 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 minhag (custom) to recite Y isborach31 , which is printed in

many Siddurim (prayer books) although we hardly ever say it.

27 As it was intended for those who couldnt daven on their own

28 57: 2

29 57: 3

30 The version of this tefilla is: Y isborach veyishtabach veyispoar veyisromam (this is usually printed in Siddurim in abox next to Borchu). See Artscroll Siddur page 89 fo r a translation.

The Magen

Avraham


12/16



16 8

The Tur mentions that his father, the Rosh would say the Y isborach tefilla while the

Chazzan (shatz) would stretch out the tune (niggun) for Borchu. The leader of the prayer

would specifically do th is in order that the congregation would have time to say it just

like by M odim when the Shaliach Tzibbur repeats the Shemoneh E srei would give the

congregation (tzibbur) enough time for M odim 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 o f Borchu. This is usually the case in our synagogues and it t herefore has left

th is prayer in disuse32.

In Closing

(1)Pesukei DeZimr a

(2)Yishtabach

(3)Kaddish

(4)Borchu

(5)Yot zeir Ohr (Birc hos Krias Shema)

The Birchei Yosef quotes the opinion of Rav Amram Gaon that:

The prohibition to speak between Y ishtabach (2) and Y otzeir O hr (5) is only if

its not related to com munal needs. O therwise, its permit ted. However, after

such an interruption, its necessary to first say Kaddish (3) and then Borchu (5).

In the Y eshiva (Central T orah A cademy) where its uncomm on to havesuch interruptions, the Chazzanjust says Borchu without saying Kaddish.

The Birchei Yosef explains that we learn a chiddush (a novel idea) from this that the

Kaddish (3) after Pesuk ei D eZimra (1) (2) is not reverting back onto Pesuk ei D eZimra (1)

(2) that were just completed. Rather its was mainly for the synagogues that usually

had interruptions before Borchu (4) with communal announcements. Therefore, it is

there that they instituted to say Kaddish (3) as a preface to Borchu (4). For this reason, i t

is not necessary to repeat any verses (Pesuk im) before saying Kaddish

This differs with the opinion of the Rama in his sefer Darchei Moshe HaAruchSimon 54 where he writes that at first he changed the custom from interrupting

31 Sephardim have a different version of this prayer. The Sephardic version of this prayer begins Y ishtaba'h veYispaarshemo etc.

32 Aruch H ashulchan 57: 1


13/16



16 9

between Y ishtabach(2) and Kaddish(3) to interrupting between Kaddish(3) and Borchu(4)

in order not to separate Kaddish from Pesuk ei D eZimra. Then he changed his mind

since theres no interrupting between Borchu and Y otzeir O hr according to the

Geonim as well as according to Kabbalah. H e therefore reverted back to the custom

(minhag) of interrupting after Y ishtabach. Then it is absolutely necessary for the Chazzan

to repeat some verses (Pesuk im) from Pesuk ei D eZimra (1) before saying Kaddish (3).

The Aruch Hashulchan33 pask ens (rules) that it is strictly forbidden to interrupt

between Kaddish (3) and Borchu (2) or between Borchu (2) and Y otzeir O hr (5). If an

important announcement must be made, it should be done before Kaddish (3). He

continues that even there, its no longer the custom to in terrupt.

Back in Simon 54:4 the Aruch H ashulchan explains that the best place to interrupt

would be after Kaddish (3) and before Borchu (2). This is because its between two

distinct parts of davening. The Kaddish is going back on the Pesuk ei D eZimra, whileBorchu is the beginning of Y otzeir O hr. H owever, in practice this is not done because

according to Kabala (mystical writings) no interruption is allowed between Kaddish and

Borchu. Therefore the interruptions were made before Kaddish. Except, when doing

so, the Chazzan would have to repeat some verses (Pesuk im) from Pesuk ei D eZimra in

order to recite Kaddish. The H alacha that if one receives his Tall is and Tefillin in the

middle of Pesuk ei D eZimra he should don them after Y ishtabach before Kaddish, applies

only to individuals that they are not reciting Kaddish themselves. H owever, the

Chazzan himself should don them before Y ishtabach. The prevalent custom now adays

is not to allow any interruption. If there is an important announcement to be made,

its should be done before the Torah reading (K rias H aTorah.)

Prayers (Tefillos) Inserted After Borchu

The Aruch H ashulchan34 doesnt understand why the M agen A vraham35 takes a strict

stance with regard to the custom of reciting the perek of Tehillim Shi r hamaalos

before Borchu during the A sseres yemei T eshuva (The 10 days of Repentance36). H e 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 K ippur


14/16



17 0

this Law (H alacha), which only proh ibits idle talk. A lso according to the custom of the

Rambam, Oz Yashir is always recited after Borchu37 .

37 Rambam H ilchos T efila 7: 13. See Aruch H ashulchan 52: 1


15/16


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

17 1

Questions:

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. H ow should one bow and straighten up when reciting Borchu?

4. I f someone finds 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 refrain f or Borchu?

6. Which two responses should the Shaliach T zibbur respond in a quiet tone

(L evush)?

7. What is the meaning of hamevorach in the congregations refrain of Borchu?

Why is it not sufficient for the congregation to say Baruch H ashem leolam

vaed?

8. If someone enters a shul and hears the congregation saying Baruch H ashem

hamevorach leolam vaed but he didnt hear the Chazzan s Borchu, what should

he do?

9. What is the difference according to the Magen Avraham if there areexactly 10 people or if there are more with regard to the Chazzans

response of Baruch H ashem hamevorach leolam vaed?

10. A t w hat point of prayer is the blessing that begins Y isborach veyishtabach etc.

said?

11. What is the main purpose of the Kaddish which is recited after Y ishtabach

according to the Bir chei Y osef?

12. What is the main purpose of the Kaddish which is recited after Y ishtabach

according to the Rama?


16/16


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

17 2

Answers:1. It 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 tr ue source of all blessings.

2. W hen 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 before saying H ashem.

4. H e should remain silent and think in his mind the refrain 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 leolam vaed with the congregation

and when saying yehei shemei rabba mevorach

7. Since the congregation is saying H ashems N ame just after one word it is

only because the Chazzan already said H ashems N ame in praise af ter two

words, Borchu es H ashem In 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. TheShulchan Aruch H oravbrings from other Posk im that even if one didnt

hear the Chazzan he can still respond with everyone else since he is

responding with a minyan.

9. The Magen Avraham quotes from the Agudah that if there are only ten

people in the minyan including the Chazzan, then the Chazzan must

respond together with everyone else since hes part of the minyan.

10. A t Borchu if the Chazzan draws it out with a tune.

11. The Kaddish after Pesuk ei D eZimra is not reverting back onto Pesuk eiD eZimra that was just completed. Rather its prefacing the Birchos Krias

Shema where there was an interruption af ter Pesuk ei D eZimra.

12. I ts main purpose is to com plete the section of Pesuk ei D eZimra with a

Kaddish.

Documents

Roadmap to Prayer Lesson 11