עברית
Prayer and Blessings
Is it Permissible to Respond to Kedusha During Shemoneh Esrei?
Question
Hello esteemed Rabbi, from my experience I have noticed that there is a difference between individuals regarding the following matter, and I would appreciate receiving an answer:
1. When the chazzan arrives at Kedusha during my Shmoneh Esrei and I have not yet finished, should I stop my prayer and join in the recitation of "Nekadishcha..." until the end of Kedusha, and then continue my Amidah from where I left off?
2. When the chazzan finishes his Amidah and begins Kaddish while I am still in the middle of my prayer, should I stop and respond to Kaddish until its conclusion, and then continue my prayer?
3. If I have already davened but remain in the synagogue to study and a new minyan begins, must I respond to Kaddish, or when they reach Kedusha in Shemoneh Esrei, or when the chazzan says "Baruchu et..." (for example, at the Western Wall where a minyan begins every moment)? Is there anything else I missed that I need to respond to?
Thank you very much!
Answer
Greetings,
1. One should not interrupt to say Kedusha with their mouth, rather they should remain silent and concentrate on what the chazzan is saying, thereby fulfilling their obligation by means of hearing the response (Shulchan Aruch, Orach Chaim 124:7).
If one hears Kedusha after the blessing "HaMachazir Shechinateh LiTzion," and says "Yehi Ratzon" etc., they should answer in Kedusha - "Kadosh, Kadosh" etc. and "Baruch Kvod" etc. (see Shulchan Aruch 122:1, Mishna Berurah 66:17, and Responsa Yechaveh Da'at Vol. 5:10). According to the Ashkenazic custom, if one does not have enough time to say "Yehi Ratzon," they may still respond as stated above, yet ideally one should be careful not to reach such a situation (see Rema 122:1, and Mishna Berurah 62:2).
2. One should not respond even "Amen, Yehei Shemei Rabah" in the middle of Shemoneh Esrei, rather they should remain silent and focus on what the chazzan is saying, fulfilling their obligation by hearing the response (Shulchan Aruch, Orach Chaim 124:7). According to the Ashkenazic custom, they should remain silent until "Yitbarach" (Mishna Berurah 62:27), and according to the Sephardic custom, they should remain silent until "D'Amiran Ba'alma" (Halichot Brurah there 14).
If one hears Kaddish after the blessing "HaMachazir Shechinateh LiTzion" and says "Yehi Ratzon" etc., according to the Ashkenazic custom, they should respond "Amen, Yehei Shemei Rabah" until "Alma" and should not say "Yitbarach," and they should also answer Amen after "D'Amiran Ba'alma" (see Shulchan Aruch 122:1 and Mishna Berurah 66:17). If one does not have enough time to say "Yehi Ratzon," they may respond as stated above, yet ideally one should be careful not to reach such a situation (see Rema 122:1, and Mishna Berurah 62:2).
According to the Sephardic custom, one may respond to the first five Amens of Kaddish, and "Amen, Yehei Shemei Rabah" should only be answered until "Yitbarach." If they have not yet said "Yehi Ratzon" (the first one), they should not interrupt at all (Yechaveh Da'at there).
3. One who is studying Torah, and if responding to this Kaddish will disrupt their learning, is not obligated to answer Amen, even Amen, Yehei Shemei Rabah (see Avraham Bochtash 629:2, Responsa Shevet HaLevi Vol. 9:43:1, Responsa Yabia Omer Vol. 8, Orach Chaim 25, end of 9, and Halichot Shlomo Vol. 1, Chapter 9:6. It is noted there that ideally one should avoid such a situation). However, for Kedusha, Berich Hu, and Modim, since it will be noticeable if they do not join them, they should answer. Similarly, for the Priestly Blessing, one should interrupt and stand in front of the Kohanim to receive their blessing, even if they have already heard the Priestly Blessing that day. However, when it comes to public Torah study groups, one should not stop on account of this (see Halichot Shlomo there).
Best regards,
Hillel Meirs
