Kitsur Shulchan Aruch

Kitsur Shulchan Aruch

Kitsur Shulchan Aruch 15. Laws Kaddish, Barham and how to combine in a minyan of ten people, and what happens if a part of the minyan came out, and the laws of KHAZANOV

1. After "Be praised by ..." Hazan says "Hatsi Kaddish."

Permitted to say Kaddish, Kedusha and Barham, and read from the Torah only in the presence of ten adult men. And if at the time of pronouncing the verse, "Let there be praised by ..." ten people was not there, and then they came Hazan does not say Kaddish, since Kaddish is read only after ten uttered with something else. And so you should wait and not say "Thy will be praised by the ..." 1 until ten people gather. And you can wait about half an hour, but do not wait any longer, and you must say, "Let there be praised by ..." and wait for another. And when ten people gather should speak first in any of the Scripture verses, and then let them read Hazan Hatsi Kaddish.

2. The adult is considered to be a man who has lived the full thirteen years and came into his fourteenth year (and we can assume that, most likely, by this time had grown to at least two of pubic hair). For example, if a person was born on Rosh Chodesh Nisan (ie, the first day of Nissan -. Pens), he becomes an adult before Rosh Chodesh Nisan, that is, he becomes an adult at the beginning of the night of Rosh Chodesh Nisan after a pass thirteen years of his life.

He who is born in the month of Adar, when the year was the usual, and his thirteenth birthday fell on a leap year (ie the year with two months of Adar -. Pens), it is not considered an adult until the second month of Adar. But if he was born in a leap year in the first month of Adar, he grows up in the first month of Adar (when its thirteenth year - a leap year). And if he was born in a leap year, and the year of his thirteen - normal, he is an adult in the month of Adar of the year. And it turns out that sometimes a young man born before his friend, adults do after him, as, for example, if both of them were born in a leap year, one - twentieth day of the first Adar, and the second - the tenth day of the second Adar, and the year of their thirteen - normal year.

3. Care should be taken not to count the Jews on their heads, find out if there is a minyan or not, are prohibited because considered Jews on their heads, even if it is necessary to fulfill the commandments, as it is written: "And Saul said to the people, and found them to ( brought them -. Perevi) lambs. " And it is the custom of the Jews to be considered minyan according to the verse: "Save his people and bless their inheritance ..." which exactly ten words.

4. It is necessary that all ten men were in one place, and Hazan with them. But if some of them are in one room, and some - in the other, they are not united in a minyan, even if the door between the rooms otkryta2. Even if most of these ten people is in the synagogue, and a smaller part - in the courtyard in front of the synagogue, the smaller part is still not "attracted" to the majority and not merged with it. And even if a part of the minyan stands at the entrance, but outside of the jamb, ie in such a way that when closing the door, the place where they are, it turns out - in spite of the fact that now the door is open, all the same, these people are considered located outside sinagogi3.

All of the above applies only to unite a group of ten people in a minyan. But, if there are ten already people who recite the Kaddish, Barham or Kedusha, then whoever hears them, can answer with them, even if they are separated from him a few houses, because "even the Iron Curtain could not separate the Jews from their Father who is in heaven "; tolko4 necessary, to between minyan and was not in charge of excrement or idolatrous kapischa5.

5. It is necessary to try very hard to listen to Kadish and respond to it with great feeling and attention, and in any case, saying: "Amen, blessed be the name of His great blessings of eternal forever," responsible to collect all his attention. Because if the person answers "Amen, let it be His great Name ... 'struggles and with the utmost attention to the spoken, then, even if Hashem was sentenced to seventy years of suffering, his sentence will be canceled. And we need to say this phrase with a loud voice as the sound of this phrase destroys all the accusers of the Jews (in Heaven - Trans.) And cancels all serious predestination. But, nevertheless, even uttering this phrase should not shout too loud, so as not to laugh at him, and the people did not have, he led them to sin. Utter the phrase, "Amen, so be His great name ..." along with the word "blessed be" (in Aramaic - yitbarah6), and after that you need to hear the same word says Hazan, and say, "Amen." 7

6. Some say that, listening to the Kaddish, there is no need to stand. But when Kaddish found stoyaschim8 human, such as Kaddish after reading alleles, you must stand and during Kadisha, to the words "Amen, let it be His great name ..." 9. and some say that you should always get up for hearing Kadisha10 and all words related to holiness, because this need can be derived using the principle "from easy to hard," from the actions of Eglon, king Moavityanskogo, as it is written: "And Ehud came to it (...) and Ehud said: The word of the Lord from me to you, - and stood (Eglon) from the throne. " And once Eglon king moavityansky who worshiped idols, stood toward the word of Gd, the more we need to do so, his people! And this opinion and should be guided in practice.

7. If there is no nine people listening Hazan, to say Kaddish in general should not be, as all things related to holiness, not uttered in the presence of less than ten people, then there must be listening to nine and one pronounces. But, nevertheless, if one of the nine listening prays "Shmone Esre", ie it can not answer the Kaddish with the others, it is included among the ten people. And the law will be the zhe11 if they are two, three or four: while the majority of listeners can respond, there is nothing wrong in the fact that the lower part does not respond. (Ii cm. Below, Chapter 20, Section 62). However, if one of the nine listeners asleep, it is necessary to wake up, because sleep does not join minyanu12.

8. After Hatsi Hazan said Kaddish, he says in a loud voice: "Bless HaShem blessed!", And the community responds: "Blessed be Gd blessed for ever and ever." Thereafter Hazan, too, in turn, says: "Blessed is Gd blessed for ever and ever", not to be, that he excludes himself from the community - said to them, "Bless ...", and he does not bless. Some have the custom to respond to this phrase, saying Khazanov, "Amen," 13 but the Hazan does not respond "Amen" when the phrase says community. If Hazan long she sings "Bless ...", at this time the community text says: "Blessed be ...", and the text can be spoken only while the chazan sings. But when he utters the words, do not say anything, just listen to what he says.

Anyone who had not heard Hazan said, "Bless ..." and only hear how the community responds: "Blessed be ..." may also answer with obschinoy14.

9. Kedusha in the blessing of the "Create the light" (ie, passages, "Holy, holy, holy ..." and "Blessed be the glory of the Lord ..."), you should try to say all along. And if this is not possible, it is allowed to say and odinochku15.

10. If in the synagogue there exactly ten people, none of them are allowed to go. And about the one who comes out, the Scripture says: "And leaving Gd shall be cut off." But if after a person comes out, still remain ten men, he can go, if you have already heard Barham, Kedusha and everything Kaddish until Kadisha, which is pronounced after "Alain". And if it so happens that one of them went out and left the synagogue ten people can complete without a dozen people (if only remained a large part of the minyan) that part of the prayer, they began with ten men. And if chazan started chanting "Shmone Esre" he keeps repeating the whole "Shmone Esre" and recite Kedusha, and it reads as: "our Gd and Gd of our fathers! Bless us a triple blessing .... " However koheny have no right in this case, to bless the people, and also do not say Kaddish after "Shmone Esre" 16, because it all - is the other part of the prayer. And if you have started to read the Torah, when there were ten people, and during the reading of them came out, zakanchivayut17 chtenie18, but did not add anything, and do not cause anyone to read the Haftarah, but the last one caused by the reading Haftarah blessings without.

11. KHAZANOV only decent man can do, as it is written, "she Napa (congregation of Israel) against me with his voice, because of this I hated her" - and explain our sages of blessed memory, that this verse is about Hazan, who not being suitable for this, yet he prayed before the ark (ie on-site Khazana - Trans.). And who is worthy to be KHAZANOV? Anyone who is not tainted with any crime, and his maturity does not marred, that is, it has never, even as a child, did not say anything wrong; and, in addition, it should be modest, should suit the community that the community has agreed on its representation in prayer; it has to be beautiful, and his voice should be sweet, attractive to the heart; it must have the habit of reading the Torah, the Prophets and the Writings, to poems recited during prayers, were familiar to him.

And if you can not find one who would satisfy all these requirements, even if the community chooses the best of the wisdom and good deeds.

12. One should not pray as Hazan, if not on the desires of the community. And if a person became KHAZANOV not a community resolution, and because of his arrogance and high position in his blessings do not respond "Amen", as it says: "A thief when he blesses - only angry Gd" (and see. below, chapter 29, paragraph 9).

13. Permanent KHAZANOV appoint only one who is fully grown beard. But at the time of a particular prayer, anyone who was thirteen years and one day may pray before kovchegom19.

1 And according to MB, must wait only Hazan.

2 (And even if the doors are not). But if one sees the other, they are united; and according to some opinions, not united even in this case.

3 "Magen Avraham" decided that they are considered to be inside; and "Even-Ezer and" considers that, if some of them are there, they are combined.

4 And some do not require it; Some also require only the utterance of Barham.

5 or a non-Jew.

6 Different places have different customs: some say before the words: "... spoken in the world ..." (da amiranbe-Alma), some - to "Blessed be ..." (yitbarah), and some - to "... forever "(almayya). If you are now in charge in a place where it can not be interrupted - let him say to almayya.

7 No custom to answer "Amen" after "yitbarah".

8 And according to some, also at the hearing Kadisha evening Shabbat before Barham. A Arizal adhered to the custom of standing and during Kaddish Shalem and Kadisha when returning the Torah scroll in the ark.

9 And some say - to "Amen" after the words "... spoken in the world."

Up to 10 places above.

11 And some do not agree with this.

12 In a difficult situation, you can close your eyes to the fact that one is asleep; but not at the time of recurrence KHAZANOV "Shmone Esre" because there is a fear that if he will pronounce blessings in vain.

13 In the place where you can be interrupted.

14 And if he had only heard how he Hazan said, "Blessed ..." should only say "Amen."

15 And in this case it would be correct to say it nicely, vypevaya melody and observing kantellyatsiyu.

16 And according to MB, and Hatsi say Kaddish and Kaddish Shalem.

17 Just believe and MB. A Bg writes that, according to some opinions, the same caused terminates all read and say the blessing; but he is not sure that the law is as follows.

18 And after reading recite Kaddish.

19 But not in the public fast days, and not on Rosh Hashanah and Yom Kippur.

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