Q: When I daven at the Kotel or another place where one hears other minyanim at the same time, can/should I answer Kedusha and other prayers from other minyanim? A: We have to analyze the question based on its halachic components and also deal with the issue as a practical whole. This matter’s classical sources relate to Kedusha of Chazarat HaShatz (repetition of the Amida). The Rama (Orach Chayim 125:2) rules that if one who already said Kedusha enters a Beit Knesset where they are reciting it, he recites it again along with them. Although his source (Shut Harashba I 249) comes to say that it is permitted to repeat Kedusha, poskim understand that one generally should do so. Some explain that if one did not repeat Kedusha with the congregation, it would appear as if he did not agree with the concepts expressed therein, which is a disgrace (see Yabia Omer VI, OC 20). (When hearing the first pasuk of Kriat Shema, all agree that this is an issue (Shulchan Aruch, OC 65:2)). Others say that the opportunity to sanctify Hashem’s Name obligates one to do so (Igrot Moshe, OC III, 89). Both pieces of logic apply to Kaddish and Borchu, where the congregation joins together to sanctify Hashem’s Name (see ibid. and Mishna Berura 65:9). The laws of hefsek (interruption) allow one to answer these sections during the great majority of one’s prayer, including P’sukei D’zimra and Kriat Sh’ma and its berachot (Shulchan Aruch 66:2 and Mishna Berura 51:8). This applies to Kedusha’s main p’sukim of “Kadosh…” and “Baruch…” and not the introductory passages (Mishna Berura 66:17). (“Yimloch” depends on where you are). It also applies to “Amen, Y’hei Sh’mei Rabba…” and Amen on “…da’amiran b’alma” in Kaddish. During Shmoneh Esrei, one may not answer these tefillot, but he can listen silently (Shulchan Aruch 104:7). During Chazarat HaShatz, he may answer (Ishei Yisrael 24:15). Using simple logic, it should follow that when hearing a passage that one is supposed to answer at a place that he is allowed to respond, he certainly should do so. However, other factors are involved. Firstly, in the midst of one’s own tefillot, one can likely apply the concept that one who is involved in a mitzva is exempt from performing a different mitzva (Yabia Omer, ibid.; Tzitz Eliezer XI, 3). Also, the matter of looking like not participating in the congregation’s praise of Hashem does not apply when it is clear that he is part of a different minyan, which either has or will soon recite the same tefillot. It is also not clear that there is an absolute obligation to answer that which he hears from others (Ishei Yisrael 24:(62) in the name of Rav Sh. Z. Orbach). This is all the more so if one hears the tefilla from a distance and/or in a different room (see Tefilla K’hilchata 13:(119) in Rav Elyashiv’s name). These factors reduce the urgency to respond to the tefillot in question. It is also problematic to respond to different minyanim, certainly to the extent that exists at crowded times at the Kotel. Tzitz Eliezer (ibid.) cites Rav Chayim Palagi, who was stringent on the requirement to answer but bemoaned the need to interrupt tefillot. The latter thus urged avoiding places where this situation arises. (Of course, the inestimable positives of davening at the Kotel preclude such a recommendation.) There can be a halachic problem regarding Chazarat HaShatz, since at least nine people must listen to and answer all of the berachot (see Ishei Yisrael24:(63)). Poskim also factor in the confusion of one’s own tefilla and the impact on each minyan’s cohesiveness when people’s concentration is pulled in multiple directions. As many are generally challenged to concentrate, this factor is compelling. Therefore, we suggest that a normal person should not answer tefillot of different minyanim in the midst of his own minyan’s davening. During lulls where his concentration on his tefilla and minyan will not be compromised, it is proper to respond to the “peripheral tefillot.” Ask the Rabbi Q&A is part of Hemdat Yamim, the
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Rebbe is partially funded by the Jewish Agency for Israel Imagine. Hundreds of years after the exodus, when the Beit HaMikdash stood, farmers would bring the first fruit of their harvest as offerings. They would stand before the Altar, tell the story of their ancestors and how they had became a nation in spite of tremendous hardships and how Hashem had saved the nation at every turn. Then, with hearts over- flowing with gratitude, each person would publicly affirm his individual relationship to the land of his fathers: "I declare today… that I come to this Land" Each individual would acknowledge that, though he had labored intensively in his fields, the resulting fruits were a gift from God, and that his life and those of his ancestors were guided from the beginning by the One Above. The start of his harvest would recall the beginning of his existence as a Jew. These fruits were brought to the Beit HaMikdash
because they were more than mere physical sustenance: They were a Divine
gift, no less a gift than redemption from bondage in Egypt, miracles at the
sea, and even the gift of the land itself. The first fruits of the land of
Israel served as a reminder to "rejoice in every good thing which Hashem has
given you" (D'varim 26:11). "My friends," said the rebbe, "near the door there
is a Jew who was forced to spend most of his life in the Czar's army, and
who doesn't know how to pray. When he saw everyone else praying, he became
very jealous. He began crying and pouring out his heart to Hashem. And this
is what he said as he cried, 'Merciful father, You know that I am not able
to pray. In fact I don't know anything at all except the letters of the
Hebrew alphabet. I want to recite them for You: Alef, Beis, Gimmel... You,
in Your great mercy, fit them together into a proper prayer.' 2) The Sfat Emet answers that there are two aspects to a mitzva. One is the actual performance of the command and the second is the thought of connecting to G-D through the action. The person here proclaims that he not only performed the commands, but he also did not forget about G-D and establishing a connection to Him through the mitzva. 3) The Akeidat Yitzchak explains that there are
people who perform mitzvot for ulterior motvies such as achieving honor in
the eyes of others. The words TO DO THEM indicate that this curse applies to
these people since a person should perform mitzvot because G-D said TO DO
THEM, and for no other reason. Abarbanel asks a good question - what is the point of the tithe declaration? We don't have that for all mitzvot. Why should we boast orally that we separated the tithes and dues from our produce and have not withheld any of them from their rightful recipients? He explains that this public recitation is to act as an incentive to the performance of this mitzva. Just as an oath safeguards a person from sin, this public confession serves to discourage us from disparaging these obligations involving loss of money. It helps us overcome our selfishness. In the first fruit recitation the individual lists what G-d has done on behalf of Bnei Yisrael. As a sign of gratitude, the individual brings from what G-d has given him to the Beit HaMikdash. On the other hand, in the tithe confession, the individual lists what he himself has done and not done, in order to demonstrate the acceptance of the yoke of G-d upon himself. He says that he has done exactly what "You have commanded me". (Nechama Leibowitz) When we give tzedaka, that is the time to ask Hashem to hashkifa - to look down on us - and to pray that, as a reward, our Land will indeed be fruitful - flowing with milk and honey. This is the way to enter the new year. What exactly is chalav and dvash mentioned in the
verses? Rabbi Zvi Shwartz, from Yeshivat Yamit in Neve Dekalim, wrote that
this phrase could be an abbreviation of the 7 species. If so, chalav would
not refer to milk from animals but to chelev dagan, the choice wheat (or
maybe even a liquid from grain) and honey would refer not to bee honey, but
the honey-like substance that exudes from the fruits of Israel, such as
dates and figs. Then you have "a land of wheat, barley, grapes, figs, and
pomegranates, a land of oil olives and honey [dates]" all included in Eretz
Zavat Chalav Udvash. Indeed, one of the central themes picked up by the commentators is that of Hakarat HaTov, the declaration of thanks for Hashem's bounty. But it is more than that. The Torah begins with the word "Bereishit" - 'in the beginning' - implying, according to the Midrash Rabbah, that the world was created for the Reishit, these first fruits brought by Bnei Yisrael. Abarbanel explains: More than any other Mitzva, this command infuses into man's consciousness that, "The earth, and all that is in it, is the Lord's" (Psalms 24:1). By recognizing that the Source of everything is Hashem, one is intrinsically accepting the yolk of Heaven. That is one of the key elements of Judaism, one of the pillars on which all faith rests. The Lubavitcher Rebbe noted that there is
reciprocity involved in the ceremony. For by bringing the First Fruits to
the Temple and displaying to G-d the product of His fields, Hashem, in
return, confers His blessings on the people. May it be His will. [The Parshat Ki Tavo Homepage]
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