Chazzan Interrupting Others

Question: May a chazzan take three steps back after completing his silent amida if someone is davening behind him?

Answer: The Gemara (Berachos 27a) teaches that one must not walk in front of someone davening the amida.

Rambam (Tefilla 5:6) codifies this halacha, stating that it is forbidden to pass within four amos in front of them. The Shulchan Aruch (OC 102:4) clarifies that this prohibition applies only to walking in front, whereas walking alongside is permitted. However, the Mishna Berura (102:17) cites the Zohar, which is stringent even regarding walking beside someone who is davening.

The Magen Avraham (102:6) explains that walking in front of another person disrupts their kavana during davening. The Ginas Veradim (OC 1:39) and Chayei Adam (1:26:3) add that the area where one davens is imbued with the shechina, making it improper to create a separation between the one davening and the shechina’s presence (see Mishna Berura 102:15).

R’ Shlomo Zalman Auerbach (Tefilla 9:1) writes that a chazzan should not take three steps back in front of someone who is davening. Instead, he should wait and only step back only after chazaras hashatz.

Nonetheless, the Aruch Hashulchan (OC 102:13) states that in a shul where the chazzan is waiting for the Rav to finish, the Rav may take three steps back regardless, so as not to cause tircha detzibbura, an unnecessary burden on the community. R’ Eliezer Waldenberg (Tzitz Eliezer 7:23:6) applies this reasoning to a chazzan waiting to conclude his silent amida in order to begin chazaras hashatz. He adds that if the chazzan refrains from stepping back, it may cause confusion.

Similarly, R’ Moshe Feinstein (Igros Moshe OC 4:70:8) emphasises that taking three steps back is an integral part of the amida, akin to bowing when reciting modim. Likewise, R’ Moshe Sternbuch (Teshuvos Vehanhagos 4:33) cites the Chazon Ish, who holds that the chazzan should ideally take three steps to the side rather than backward, thereby following the Shulchan Aruch’s lenient view (see Ishei Yisrael 29:16).

In conclusion, a chazzan may take three steps back after his silent amida if someone is davening within four amos behind him. However, if possible, he should step to the side instead, to avoid walking directly in front of them.

Omitting Tachanun on a Yahrzeit

Question: I was davening shacharis in a shul where they skipped tachanun, though most people didn’t know why. When I asked the chazzan afterwards, he explained that it was a tzaddik’s yartzheit. Should I have recited tachanun?

Answer: The Shulchan Aruch (OC 131:6) lists various days on which tachanun is omitted due to the simcha associated  with the day, such as Rosh Chodesh and Chanuka.

The Mishmeres Shalom (12:4) and Minhag Yisrael Torah (OC 131:3) record a minhag to omit tachanun on the yahrzeit of a tzaddik. They cite Rashi (Yevamos 122a), who notes that it was common practise for talmidei chachamim to gather together to learn on the yahrzeit of the amaoraim, referring to such days as regalim, auspicious occasions.

Nonetheless, R' Ovadia Yosef (Yabia Omer OC 3:11:9) strongly opposes this practice, asserting that tachanun should not be omitted unless there is a solid halachic basis. If one were to follow this minhag consistently, tachanun would never be recited, as every day marks the passing of great Torah figures from biblical times until today. This would effectively nullify the recitation of vidui and tachanun altogether. On the contrary, the Shulchan Aruch (OC 568:1) prescribes fasting on the yahrzeit of tzaddikim rather than celebrating. The Kaf Hachaim (OC 568:24) even suggests adding vidui, acknowledging that the loss of tzaddikim results from communal sins. The Minchas Elazar (Divrei Torah 3:83; Nimukei Orach Chaim 131) also vehemently opposes this minhag, calling it foolish and laughable.

R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 13:n7) writes that if it is the established minhag of a shul to omit tachanun on the yahrzeit of their Rebbe, one should follow the kehilla and refrain from saying it. However, R' Ovadia Yosef, R’ Benzion Abba Shaul (Ohr Letzion 2:9:2), R’ Moshe Feinstein, R’ Yosef Shalom Elyashiv (cited in Tefilla Kehilchasa 15:n37), and R’ Chaim Kanievsky (cited by Ishei Yisrael 25:n37) maintain that one should still recite it discreetly.

In conclusion, if one finds oneself in a shul that omits tachanun due to a yahrzeit, they should recite it privately and unobtrusively.

Concluding Chazaras Hashatz

Question: I often see the chazzan take three steps back and forward after finishing his chazaras hashatz. Is this necessary?

Answer: The Gemara (Yoma 53b) teaches that one should take three steps back upon completing the amida. The Shulchan Aruch (OC 123:1) explains that this is done by turning first to the left, then to the right, and finally bowing forward while reciting ‘oseh shalom..’. This gesture is compared to a servant taking leave of their master.

The Beis Yosef (OC 123:1) provides several explanations for this practice. Quoting the Shibolei Haleket (18), he notes that stepping backward symbolises leaving the sacred space of prayer and re-entering the mundane world.

The Shulchan Aruch (OC 123:4) rules that the chazzan should only take three steps back after completing his silent amida, not after chazaras hashatz. However, the Rema adds that if the chazzan has not yet recited his own silent amida, he is required to take three steps back after chazaras hashatz.

The Beis Yosef and Magen Avraham (123:11), quoting the Terumas Hadeshen (13), explain that the chazzan can rely on the three steps he will take after reciting the kaddish shalem. Nevertheless, the Pri Megadim (Mishbetzos Zahav OC 123:9) and Mishna Berura (123:18) emphasise that the chazzan must avoid any interruptions or talking before reciting kaddish shalem, particularly on Mondays and Thursdays when there is leining.

The Kaf Hachaim (OC 123:28) adds an exception: if the chazzan is passing on the role to another person to lead the remainder of the davening and will therefore not be reciting kaddish shalem himself, he should take three steps back.

In conclusion, the chazzan does not take three steps back after chazaras hashatz unless he will not be reciting kaddish shalem.

Barechu After Davening

Question: I noticed that barechu is recited at the end of shacharis and maariv in Eretz Yisrael, but not in my shul. If someone arrives late and misses barechu, is it appropriate to recite it afterward?

Answer: The Beis Yosef (OC 133) quotes the Rivash (334), who notes that some objected to the practice of reciting barechu at the conclusion of davening. Barechu serves as an introduction to the berachos before Shema, much like a zimmun serves as an introduction to bentching. He observes that Rambam does not mention this practise.

However, the Rema (OC 133:1; Darchei Moshe 69) justifies the practice, explaining that it is recited at the end of davening for the benefit of latecomers who may have missed the earlier recitation. On Shabbos and Yom Tov, however, this repetition is generally omitted, as it is presumed that everyone arrived on time for barechu (see Mishna Berura 133:2).

The Ben Ish Chai (Rav Poalim OC 4:8) and Kaf Hachaim (OC 133:1) maintain that barechu should always be repeated, even on Shabbos and Yom Tov, for kabbalistic reasons.

The Magen Avraham (69:1, quoting the Rema Mipano 84), Shulchan Aruch Harav (OC 69:4) and Mishna Berura (69:intro) write that barechu should only be repeated if someone in the tzibbur arrived late and missed it, unless omitting it would cause a machlokes.

The Mahari Abuhav (cited by the Beis Yosef OC 69:1) argues that barechu should not be repeated unless it is followed by actual berachos, as this avoids the appearance of heresy, where one invites others to bless Hashem but no berachos are recited.  Nonetheless, the Rema (Darchei Moshe OC 69:1) disputes this concern, reasoning that the tzibbur’s response, “Baruch Hashem ha’mevorach le’olam va’ed,” fulfils this requirement (see Magen Avraham 69:1; Ohr Letzion 2:5:15).

In conclusion, the practice of repeating barechu at the end of davening varies significantly between communities. In many kehillos, particularly sefardi ones and those in Eretz Yisrael, barechu is recited at the conclusion of shacharis and maariv daily, while some repeat it only during the week. In some cases, only individuals who arrived late are expected to recite barechu after davening, while other kehillos avoid repeating it altogether.

Mezuza on a Caravan

Question: We own a caravan that we use a couple of times a year, while the rest of the time it remains parked in our driveway. Are we required to affix a mezuza to it?

Answer: Rambam (Mezuza 6:9) and the Shulchan Aruch (YD 286:11) rule that a dwelling on a ship is exempt from a mezuza because it is not intended for permanent residence.

R’ Shraga Feivish Schneebalg (Shraga Hameir 3:19) clarifies that caravans, which are generally not designed for long-term living, do not require a mezuza, even if someone resides in them year-round.

R’ Mordechai Yaakov Breish (Chelkas Yaakov YD 147:45; 163) and R’ Moshe Stern (Baer Moshe 2:88) note that if a caravan is used as a permanent home, there is indeed an obligation to affix a mezuza with a beracha. However, if the caravan is primarily bought or rented for travel purposes, a mezuza should be affixed without a beracha.

R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 2:82) discusses a scenario in which a caravan serves as a person’s primary home, due to financial constraints. In such cases, he asserts that a mezuza must be affixed with a beracha, though he expresses some doubt about reciting the beracha. If the caravan is continuously on the move, there is no requirement to affix a mezuza.

R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:542) adds that if one lives in a caravan for at least a month while it is stationary, a mezuza should be affixed without a beracha. If the caravan is never stationary for that long, there is no obligation to affix one (see Rivevos Ephraim 3:505).

In conclusion, if the caravan is used solely for holiday travel, there is no need to affix a mezuza. However, if it is used as a residence and remains stationary for at least a month, a mezuza should be affixed, albeit without a beracha.

Wearing Different Tefillin

Question: Occasionally, we forget to bring our tefillin to school and end up borrowing a friend’s. Some of us use Ashkenazi tefillin, others use Sefardi, and some use Chabad tefillin. Does it make a difference?

Answer: The writing of a Sefer Torah follows three primary traditions: Ksav Ashkenazi, with sharp, distinct forms and prominent crowns; Ksav Sefardi, with rounded, flowing letters; and Ksav Ari, which blends rounded and sharp elements. While each shul generally has a sefer Torah written according to its mesora, R’ Ovadia Yosef (Yabia Omer YD 2:20; Yechave Daas 2:3) cites various Ashkenazi and Sefardi poskim who agree that one can read from any sefer torah regardless of one’s tradition.

A further machlokes among the rishonim concerns the spacing at the start of the fourth paragraph in the tefillin. Rambam (Tefillin 8:2) holds that there should be a large space, with the paragraph beginning in the middle of the column (pesucha, or ‘open’), while the Rosh (Sefer Torah 13) maintains that it should start at the beginning of the line like the other paragraphs (stuma, or ‘closed’). The Shulchan Aruch (OC 32:36) follows Rambam, ruling that if the fourth portion is not closed, the tefillin are passul.

Ashkenazim generally follow the Taz (OC 32:26), who proposes a compromise: leaving a short space (less than nine letters) both at the end of the third paragraph and at the beginning of the fourth (see Mishna Berura 32:164; Aruch Hashulchan OC 32:63). However, R’ Ovadia Yosef (Yechave Daas 4:3; Yabia Omer OC 9:108:24) underscores that for Sefardim, adhering to the Shulchan Aruch, such spacing invalidates the tefillin. Consequently, tefillin prepared in accordance with the Taz would be considered passul according to the Shulchan Aruch.

R’ Ben Zion Abba Shaul (Ohr Letzion 2:3:7) writes that if a Sefardi can only find Ashkenazi tefillin, he should wear them without saying the beracha. However, Sefardim may wear Chabad tefillin, as Chabad follows the Rambam’s opinion (see Shulchan Aruch Harav OC 32:52).

In contrast, an Ashkenazi may wear Sefardi tefillin and say a beracha (see Igros Moshe OC 5:2).

In conclusion, an Ashkenazi may wear Sefardi or Chabad tefillin without issue. Sefardim should only wear Sefardi (or Chabad) tefillin.

Food for Zimmun

Question: We regularly have lunch together at work, where two of my colleagues eat bread while I usually bring a salad. Can we still make a zimmun?

Answer: The Gemara (Berachos 48a) teaches that, for a group of ten to recite the special zimmun of “nevareich Elokeinu,” a majority, must have eaten bread. Rambam (Berachos 5:8) and the Shulchan Aruch (OC 197:2) rule that when seven of ten participants eat bread, the remaining three may join even if they have only eaten other foods, forming a valid zimmun.

A machlokes exists, however, regarding a zimmun of three: The Rif (Berachos 35b), Rambam, and Rashba (Berachos 48a) hold that all three participants should eat bread, while the Ri (Tosafos Berachos 48a), Rabbenu Yonah (35b), and Rosh (Berachos 7:21) allow one participant to join even if he ate other foods. Tosafos goes further, permitting a third who has only had a drink to participate, though the Kol Bo (25) requires a minimum of a kezayis of food (see Beis Yosef OC 197:2).

The Shulchan Aruch (OC 197:3) advises avoiding this machlokes by ensuring that those eating other foods should not join two who have eaten bread. Still, the Magen Avraham (197:9) cites the Knesses Hagedola, who rules that it is sufficient if one person has only had a drink. The Mishna Berura (197:22) supports this, and R’ Ovadia Yosef (Yechave Daas 4:13) clarifies that this leniency aligns with the Shulchan Aruch. In earlier times, the leader would recite the entire bentching aloud while others listened. Today, with individual recitations, a zimmun may be led even if not all participants ate bread, especially given that Hashem’s name is not invoked during the zimmun.

The Kitzur Shulchan Aruch (45:10), Mishna Berura (197:20), and Ben Ish Chai (Korach 1:5) elaborate that ideally, one who has not eaten bread should consume a kezayis of mezonos to join a zimmun. If that is not possible, any kezayis of food or drink, aside from water, suffices.

In conclusion, one who has only eaten a salad may join as the third member of a zimmun.