Daily Prayer

halachot t'filah limot hachol

הלכות תפילה לימות החול

Israeli: ' marks a reduced vowel that Israeli speech drops (b'rachah); when the vowel is pronounced it is written e (lefanecha). - separates syllables that would otherwise run together.

How to read the transliterations

חזרת הש״ץ

Rules of Chazarat HaShatz

365 While the Amida is being repeated, the congregation must attend closely to its blessings and answer “Amen” [שו״ע או״ח, קכד:ד].

366 For the Amida’s repetition to commence, no fewer than nine men must be attending closely [שם].

367 Some insist the congregation remain standing while the Amida is repeated [רמ״א, שם].

368 When conditions are pressing, the Shaliaḥ Tzibbur may start the Amida aloud, the congregation joining him in a hushed recitation of the Amida. In the customary fashion the Kedusha is said aloud and, after the Shaliaḥ Tzibbur concludes the blessing הַאֵל הַקָּדוֹשׁ, both he and the congregation proceed with the Amida in a hush [רמ״א, שם:ב].

369 Once the Amida’s repetition has ended, the Shaliaḥ Tzibbur is advised to recite quietly the verse יִהְיוּ לְרָצוֹן אִמְרֵי־פִי, save when Full Kaddish comes directly after the Amida’s repetition [משנ״ב קכג:כא]. Some also recite this verse in the silent Amida of the individual.

Rules of Kedusha

370 Customs differ as to the congregation’s recitation during the Kedusha: (1) Solely the biblical verses (...יִמְלֹךְ;...בָּרוּךְ;...קָדוֹשׁ) are recited by the congregation [שו״ע או״ח, קכה:א]; (2) The full wording of the Kedusha is recited by the congregation, the Shaliaḥ Tzibbur echoing each sentence [בה״ט, שם (בשם האר״י)]; (3) נְקַדֵּישְׁךָ together with all the biblical verses is recited by the congregation [ערוה״ש, שם:ב].

Rules of Birkat Kohanim

371 From the Torah the Kohen bears a positive duty to bless the congregation, so long as no fewer than ten males aged 13 or over are present (the Kohen himself included) [שו״ע או״ח, קכח:א-ב].

372 Before reciting Birkat Kohanim, the Kohen must wash his hands (without a blessing). Custom has a Levi pour the water [שם, ו]. Should water be lacking, or should the Kohen lack sufficient time to wash, he may recite Birkat Kohanim, provided that: (a) prior to Shaḥarit he had washed his hands, and (b) from that Shaḥarit washing onward he has touched nothing unclean, even his own shoes [משנ״ב, שם:כ].

373 Prior to ascending to recite Birkat Kohanim, each Kohen takes off his shoes [שו״ע, שם, ה]. As the Shaliaḥ Tzibbur starts רְצֵה, the Kohanim go up to the Ark and remain standing, backs toward the congregation [שם, ח, י]. Once the congregation has answered “Amen” to the blessing הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת, should two or more Kohanim be present, then “Kohanim” is called out by the Shaliaḥ Tzibbur, whereupon they face about and recite the blessing. Should a single Kohen have gone up to the Ark, he commences the blessing unprompted [שם:י-יא]. At the blessing’s close the Shaliaḥ Tzibbur gives no “Amen” [משנ״ב, שם:עא].

374 Word by word the Shaliaḥ Tzibbur recites Birkat Kohanim, the Kohanim echoing it together. After every verse the congregation replies “Amen” [שו״ע ורמ״א, שם:יג]. No “Amen” is given by the Shaliaḥ Tzibbur after every verse [שו״ע, שם:יט].

375 Should the Shaliaḥ Tzibbur himself be a Kohen, certain authorities hold he ought not recite the blessing, unless the synagogue has no other Kohanim [שו״ע, שם:יט]. Present custom, however, is that the Shaliaḥ Tzibbur joins in the blessing [משנ״ב, שם:עה].

376 Throughout Birkat Kohanim, the congregation ought to remain standing in silence, eyes downcast, attending to the Kohanim’s words. One ought not gaze upon the Kohanim’s faces or their hands [שו״ע, שם:כג].

377 Among most congregations within Israel, Birkat Kohanim is recited daily at Shaḥarit and, where applicable, at Musaf, and likewise at Ne’ila on Yom Kippur. It is recited as well at Minḥa on a fast day [שו״ע או״ח, קכט:א]. At Shaḥarit of Tisha B’Av and in a house of mourning, Birkat Kohanim is omitted [משנ״ב, קכא:ו], though Jerusalem’s practice recites Birkat Kohanim even within a house of mourning [גשר החיים, כ:ה]. Whenever Birkat Kohanim would otherwise be recited yet no Kohen stands there, the Shaliaḥ Tzibbur recites אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ (page 137).

378 Outside Israel, and among certain northern Israeli congregations, custom has the Shaliaḥ Tzibbur say אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ in place of the Kohanim reciting Birkat Kohanim, save in Musaf of Yom Tov [רמ״א או״ח, קכח:מד].

Rules of Tahanun

379 וידוי and נפילת אפיים (“Lowering the Head”) are recited directly after Shaḥarit’s and Minḥa’s Amida. On Mondays and Thursdays at Shaḥarit, Taḥanun proceeds with וְהוּא רַחוּם (page 155) and יהוה אֱלֹהֵי יִשְׂרָאֵל (page 159); at other times, it proceeds with שׁוֹמֵר יִשְׂרָאֵל.

380 After נפילת אפיים, Avinu Malkenu (page 149) is recited on fast days (save on Tisha B’Av, a day when Avinu Malkenu and Taḥanun are both omitted) and throughout the Aseret Yemei Teshuva.

381 Speech should not intervene between the Amida and Taḥanun [שו״ע או״ח, קלא:א].