Repeating Words in Davening and Singing along with the Chazzan
In some shuls, there are people who have a "custom", or more accurately, are accustomed to singing along with the chazzan during the davening, often during the Repetition of Shemonah Esrei (Chazaras HaShatz). Some people also repeat words as they think they are "beautifying the davening". Both of the above are problematic and must be avoided.
TORAH LEADERS OF PREVIOUS GENERATIONS ON SINGING WITH THE CHAZZAN
Sha'arei Teshuvah: It is considered lightheadedness to sing out loud with the chazzan. Furthermore, due to one's familiarity with the wording in the Repetition of Shemoneh Esrei, by "joining" the chazzan, one may inadvertently come to recite the b'racha (or part of it). Additionally, if one is singing (especially out loud) it would detract from the kavana that one is supposed to have by listening to what the chazzan is saying.
The Ateres Z'keinim notes that if one sings along with the chazzan, they may come to recite the b'racha along with the chazzan and therefore 1) not be able answer amein to the chazzan's b'rachos. There must be at least nine post-Bar Mitzvah aged men concentrating on what the chazzan is saying and answering "amein" - If there are not 9 answering, the chazzan's are considered almost as if 2) they were said in vain, and 3) One who says the b'rachos along with the chazzan is reciting an unnecessary b'racha.
Chofetz Chaim: "During the repetition of the Shemonah Esrei, the congregants should be quiet: ... Even to say words from the middle of the bracha (though not the actual bracha) is not correct, for there is to suspect that, due to familiarity with the text, one will come to say the [actual] bracha. How much more so that those who raise their voices and sing with the chazzan, it is akin to haughtiness, and one should rebuke them for it is like lightheadedness." (Mishna B'rura: Siman 124, Sif Kattan 16)
Sha'arei Teshuvah: It is considered lightheadedness to sing out loud with the chazzan. Furthermore, due to one's familiarity with the wording in the Repetition of Shemoneh Esrei, by "joining" the chazzan, one may inadvertently come to recite the b'racha (or part of it). Additionally, if one is singing (especially out loud) it would detract from the kavana that one is supposed to have by listening to what the chazzan is saying.
The Ateres Z'keinim notes that if one sings along with the chazzan, they may come to recite the b'racha along with the chazzan and therefore 1) not be able answer amein to the chazzan's b'rachos. There must be at least nine post-Bar Mitzvah aged men concentrating on what the chazzan is saying and answering "amein" - If there are not 9 answering, the chazzan's are considered almost as if 2) they were said in vain, and 3) One who says the b'rachos along with the chazzan is reciting an unnecessary b'racha.
HALACHIC ISSUES RELATING TO SINGING ALONG WITH THE CHAZZAN
During many parts of davening, including Chazaras HaShatz, it is forbidden to sing along with the chazzan. If one sings along with the chazzan they may transgress (or, by their lead, may encourage others to transgress) the following:
1) Reciting the actual bracha (or a part of it) along with the chazzan. If one recites HaShem's Name as part of an incomplete sentence or says an entire bracha along with the chazzan, they are showing disregard for HaShem's Holy Name.
2) By singing along with the chazzan, one is not concentrating on the chazzan's words but is concentrating on singing along with the chazzan.
3) There is an issue of trei kallei la mishtameiyah - "two voices can't be heard [as distinguishable]". Therefore, when one sings aloud during the tefillah, he is detracting from the entire congregation's kavana (concentration) on the chazzan's repetition, rather hearing the voice(s) of fellow congregants blocking out the chazzan. Even worse, at times the congregants who "harmonize" with the chazzan make it so the chazzan's voice is altogether unheard by virtually everyone in the congregation.
1) Reciting the actual bracha (or a part of it) along with the chazzan. If one recites HaShem's Name as part of an incomplete sentence or says an entire bracha along with the chazzan, they are showing disregard for HaShem's Holy Name.
2) By singing along with the chazzan, one is not concentrating on the chazzan's words but is concentrating on singing along with the chazzan.
3) There is an issue of trei kallei la mishtameiyah - "two voices can't be heard [as distinguishable]". Therefore, when one sings aloud during the tefillah, he is detracting from the entire congregation's kavana (concentration) on the chazzan's repetition, rather hearing the voice(s) of fellow congregants blocking out the chazzan. Even worse, at times the congregants who "harmonize" with the chazzan make it so the chazzan's voice is altogether unheard by virtually everyone in the congregation.
REPEATING WORDS IN TEFILLAH
NOTE: Saying the words of the davening out of order, repeating words in the tefillah, and breaking up the wording of the davening, especially in a manner that changes the meaning of what is being said (as is frequently the case) is forbidden both for the individual and for one who leads the congregations' tefillah.
The following is taken from a halachic responsum by Rav Moshe Feinstein, zt"l (Orach Chaim: Siman 22):
In the matter of the chazzanim that repeat certain words in the Repetition of Shemonah Esrei, definitely the spirit of the Sages is not comfortable with this. The Sages have already cried out before them to no effect; the chazzanim, even ones who are Torah observant, [continue to] do [their chazzanus (tune for prayer)] their own way. For there is no hefsek (interruption) when they solely [repeat the Shemoneh Esrei] according to its [proper] order. For even if there would be an interruption, even if the chazzan would not (have kavana (concentrate) [while saying] some of the words, even of the b'rachos (blessings) through which one would nevertheless fulfill his obligation, it is preferable for the chazzan to repeat the paragraph prior to saying HaShem's Name in the conclusion of the b'racha. If, however, the repetition of the paragraph would constitute a hefsek, it would be forbidden to repeat [the paragraph] as one nevertheless fulfills his obligation [by hearing the b'racha even though lacking some kavana]. However, [repetition of the aforementioned segments of Shemonah Esrei] does not constitute a hefsek] when the words are said in the order intended [by the Sages who authored the Shemonah Esrei]. However, if a chazzan were to repeat the words in accordance with his tune (not following the order intended by the Sages), there is a worry that this is a hefsek, such as the chazzanim who [do the aformentioned] in "Yismichu...", "Korei Oneg Shabbos...", and "Kidashto Shabbos...". It seems that [these cases] would constitute a hefsek. Similarly, those who say in the b'racha of "Yotzer" (one of the b'rachos preceding "Shema") "Ki hu l'vado poel g'vuros, ki hu l'vado oseh chadashos" is a hefsek as it is not said in the intended order of the b'racha. Regarding whether one has to repeat the b'racha if said out of order, [it depends]: If the b'racha's meaning is unchanged, the b'racha does not have to be repeated. However, if the meaning of the b'racha is false, such as in the case of "v'yisangu mituvecha Shabbos" (literally - "We shall delight from your good, 0' Shabbos") one has to return to the beginning [of the b'racha] for "from Your Good" relates to the "Good" of the Holy One Blessed is He and not from "the good" of the Shabbos. If one, because of the tune stumbled over his words and said something which has no meaning, he does not have to go back [to the beginning of the b'racha]. However, if one sang a tune that was intended [to be sung] in such a way, it is as if he is saying different things for which he has to return [to the beginning of the b'racha].
With regards to quieting a chazzan who repeats words, one is not required to stop him unless he says something like "modim, modim" where it appears that he is referring to two powers (gods)... When the chazzan repeats words out of lack of concentration, we do not quiet him if it is a case where it does not sound as if there is a power aside from HaShem... However, the chazzanim who repeat words needlessly (i.e. following the tune), perhaps one should quiet them in every instance where they repeat [words]....
RaSh"I explains in maseches Sukkah that it is shameful for one to repeat words and not be silenced, for he is similar to one who is joking around (לץ), this reasoning is applicable universally when one repeats words [in tefillah], if so, the explanation of the RI"F and the RO"SH also accords with [RaSh"I's] explanation...
Based on the above, repetition of words is always problematic if done intentionally, i.e. the tune "dictates" that one repeat words. In these situations, the singing should be stopped. However, in general if one repeats words to correct an error or due to lack of concentration on his tefillah, the chazzan may continue with his tefillah "undisturbed". What is particularly problematic is when the meaning of the prayer, or part thereof, is changed due to change in word order and/or word repetition. The most unacceptable perversion of the tefillah is when the wording indicates that there is a power aside from HaShem.
One tune that I find particularly disturbing is at the conclusion of "Aleinu" (עלינו) when the leader/s (often children who are mistaught) sing as follows:
"ba'yom ha'hu, bayom hahu, yihyeh HaShem Echod, u'shimo, u'shimo, ushimo echod".
"On that day, on that day, HaShem will be One, and his name, and his name, and his name will be one". (Apparently the "authors" of the above tune want to make sure that His Name will not be One until "that day..." - it sounds like three to me).
In the matter of the chazzanim that repeat certain words in the Repetition of Shemonah Esrei, definitely the spirit of the Sages is not comfortable with this. The Sages have already cried out before them to no effect; the chazzanim, even ones who are Torah observant, [continue to] do [their chazzanus (tune for prayer)] their own way. For there is no hefsek (interruption) when they solely [repeat the Shemoneh Esrei] according to its [proper] order. For even if there would be an interruption, even if the chazzan would not (have kavana (concentrate) [while saying] some of the words, even of the b'rachos (blessings) through which one would nevertheless fulfill his obligation, it is preferable for the chazzan to repeat the paragraph prior to saying HaShem's Name in the conclusion of the b'racha. If, however, the repetition of the paragraph would constitute a hefsek, it would be forbidden to repeat [the paragraph] as one nevertheless fulfills his obligation [by hearing the b'racha even though lacking some kavana]. However, [repetition of the aforementioned segments of Shemonah Esrei] does not constitute a hefsek] when the words are said in the order intended [by the Sages who authored the Shemonah Esrei]. However, if a chazzan were to repeat the words in accordance with his tune (not following the order intended by the Sages), there is a worry that this is a hefsek, such as the chazzanim who [do the aformentioned] in "Yismichu...", "Korei Oneg Shabbos...", and "Kidashto Shabbos...". It seems that [these cases] would constitute a hefsek. Similarly, those who say in the b'racha of "Yotzer" (one of the b'rachos preceding "Shema") "Ki hu l'vado poel g'vuros, ki hu l'vado oseh chadashos" is a hefsek as it is not said in the intended order of the b'racha. Regarding whether one has to repeat the b'racha if said out of order, [it depends]: If the b'racha's meaning is unchanged, the b'racha does not have to be repeated. However, if the meaning of the b'racha is false, such as in the case of "v'yisangu mituvecha Shabbos" (literally - "We shall delight from your good, 0' Shabbos") one has to return to the beginning [of the b'racha] for "from Your Good" relates to the "Good" of the Holy One Blessed is He and not from "the good" of the Shabbos. If one, because of the tune stumbled over his words and said something which has no meaning, he does not have to go back [to the beginning of the b'racha]. However, if one sang a tune that was intended [to be sung] in such a way, it is as if he is saying different things for which he has to return [to the beginning of the b'racha].
With regards to quieting a chazzan who repeats words, one is not required to stop him unless he says something like "modim, modim" where it appears that he is referring to two powers (gods)... When the chazzan repeats words out of lack of concentration, we do not quiet him if it is a case where it does not sound as if there is a power aside from HaShem... However, the chazzanim who repeat words needlessly (i.e. following the tune), perhaps one should quiet them in every instance where they repeat [words]....
RaSh"I explains in maseches Sukkah that it is shameful for one to repeat words and not be silenced, for he is similar to one who is joking around (לץ), this reasoning is applicable universally when one repeats words [in tefillah], if so, the explanation of the RI"F and the RO"SH also accords with [RaSh"I's] explanation...
CONCLUSION
Based on the above, repetition of words is always problematic if done intentionally, i.e. the tune "dictates" that one repeat words. In these situations, the singing should be stopped. However, in general if one repeats words to correct an error or due to lack of concentration on his tefillah, the chazzan may continue with his tefillah "undisturbed". What is particularly problematic is when the meaning of the prayer, or part thereof, is changed due to change in word order and/or word repetition. The most unacceptable perversion of the tefillah is when the wording indicates that there is a power aside from HaShem.
One tune that I find particularly disturbing is at the conclusion of "Aleinu" (עלינו) when the leader/s (often children who are mistaught) sing as follows:
"ba'yom ha'hu, bayom hahu, yihyeh HaShem Echod, u'shimo, u'shimo, ushimo echod".
"On that day, on that day, HaShem will be One, and his name, and his name, and his name will be one". (Apparently the "authors" of the above tune want to make sure that His Name will not be One until "that day..." - it sounds like three to me).
"ביום ההוא, ביום ההוא, י-ה-י-ה ה' אחד, ושמו, ושמו, ושמו אחד"
It would appear to a reader who is unfamiliar with the above text that on two days there will be three distinct beings who will share the same name.
Not only does the above perversion of the pasuk from the original change the meaning, but it implies that there is more than one power - something clearly forbidden to say. We must do what we can to correct such perversions of psukim from our Holy Torah.
Just for contrast, the original pasuk reads as follows (Zechariah: 14, 9):
Not only does the above perversion of the pasuk from the original change the meaning, but it implies that there is more than one power - something clearly forbidden to say. We must do what we can to correct such perversions of psukim from our Holy Torah.
Just for contrast, the original pasuk reads as follows (Zechariah: 14, 9):
פסוק ט) והיה י-ה-ו-ה למלך, על כל הארץ; ביום ההוא, יהיה י-ה-ו-ה אחד ושמו אחד
"And HaShem Will be King upon the entire world. On that day HaShem be One and His Name will be One."
To conclude, everyone must strive to avoid repetition in their tefillos (unless correcting an error) and avoid singing along with the chazzan. Do what you can to make others aware of this important halachic information and try to encourage and teach those who lead the tefillos to avoid tunes that involve repetition and/or tunes that encourage congregants to sing along with the chazzan.
Remember: The tune should not control the tefillah, the halacha should control the tefillah.
Please feel free to distribute this information to help make the public aware of these tefillah-related issues. Note: Torah articles and other Torah items should not be discarded, but rather should be thrown in a geniza (container meant for holy objects, which, when full is buried).
To conclude, everyone must strive to avoid repetition in their tefillos (unless correcting an error) and avoid singing along with the chazzan. Do what you can to make others aware of this important halachic information and try to encourage and teach those who lead the tefillos to avoid tunes that involve repetition and/or tunes that encourage congregants to sing along with the chazzan.
Remember: The tune should not control the tefillah, the halacha should control the tefillah.
Please feel free to distribute this information to help make the public aware of these tefillah-related issues. Note: Torah articles and other Torah items should not be discarded, but rather should be thrown in a geniza (container meant for holy objects, which, when full is buried).
posted by YRE at 6:32 PM
2 Comments:
However, [repetition of the aforementioned segments of Shemonah Esrei] does not constitute a hefsek] when the words are said in the order intended [by the Sages who authored the Shemonah Esrei].
So if Rav Moshe allows repetition when the order is not changed- how do you prohibit it?
Also, before you give such a blanket psak- maybe you want to do a little more research. Try the tosofot Brachot 34a- amar pesuka.
Also- S"T Ziknei Yehuda 131
Also- Eshel Avraham 51
Surely, you can say their are poskim who frown is upon it- but to say NO and not bring in any sources that might disagree with you is careless psak.
First, you quote Rav Moshe Feinstein, zt"l, and claim that he allows repetition of parts of Shemoneh Esrei when the order is not changed. From what you write, it may seem that the repetition of words or phrases by chazzanim in the repetition of Shemoneh Esrei is just fine, as long as the order is not changed. When we read Rav Moshe, in context, however, we get a different picture. Rav Moshe begins his answer by pointing out how strongly the chazzanim discourage repeating words. Rav Moshe, himself says that, in a case where one unintentionally erred by not having kavana (concentration), it is good to go back ON CONDITION that a) The proper order of the tefillah is not changed, and b) the individual leading the davening has not yet said HaShem's Name in the conclusion of the bracha.
Of course, if I would have made a "blanket psak" that it is always forbidden to repeat any part of the repetition of Shemoneh Esrei no matter what, then that would have been a "careless psak".
However, just to refresh your memory, this is what I wrote after quoting from Rav Moshe, zt"l:
"Based on the above, repetition of words is always problematic if done intentionally, i.e. the tune "dictates" that one repeat words. In these situations, the singing should be stopped. However, in general if one repeats words to correct an error or due to lack of concentration on his tefillah, the chazzan may continue with his tefillah "undisturbed". What is particularly problematic is when the meaning of the prayer, or part thereof, is changed due to change in word order and/or word repetition. The most unacceptable perversion of the tefillah is when the wording indicates that there is a power aside from HaShem."
Now, as for the sources you provided me:
"Brachot 34a- amar pesuka":
Tosafos here is addressing the issue of "repeating entire pisukim (verses)" and does not deal with the issue of repeating individual words. However, Tosafos quotes Rashi who says that a chazzan who repeats verses is silenced and the Behag and Rabbeinu Chananel who say that such behavior is "shameful", however, we do not "silence" the chazzan who do this. Clearly, even the Behag and Rabbeinu Chananel (as quoted in Tosafos) hold that such action on the part of the chazzan is unacceptable, however, we do not go so far as replace him with another chazzan. It is evident from the description of repetition of verses as "shameful" that Rabbeinu Chananel and the Behag oppose such behavior.
"S"T Ziknei Yehuda 131":
The Ziknei Yehuda 131 can be found online, quoted by Rabbi Elchanan Lewis (at the end of his answer) at the following link: http://www.yeshiva.org.il/ask/eng/default.asp?category=13&page=1
"Question:
1. Certain synagogues do not permit the sheli’ah tzibbur to repeat words, phrases or pesuqim in the prayers.
2. Some hazzanim frequently repeat such words, phrases and pesuqim.
3. Is there any poseq who permits this? If so, please give references.
Answer:
Rav Ovadya Yosef (Yabia Omer 6 OC 7 4-5) collects all of the major opinions on this topic.
The conclusion is clear that this is a bad practice, and one who has the power to stop it, should do so. (See also Responsa Sheilat Shelomo 1, 24; and 7, 32)
Those Chazanim who repeat words only in order to enhance the Kavanah of Tfilah, have a minority lenient opinion to rely on (Responsa Ziknei Yehuda 131) though; it is highly discouraged, to say the least."
Does the Ziknei Yehuda agree with Rav Moshe Feinstein that verses may be repeated IF one did not have kavana or does he hold that one may initially decide to repeat words from the tefillah? If he would permit one to repeat words initially (which seems doubtful), how would that help with kavana? How does being "flowery" in tefillah increase kavana and what would be the source for this?
Eshel Avraham 51:
There is an Eshel Avraham on siman 52, though not on siman 51 in Orach Chaim. Did you mean something else?
You do admit, however that "you can say their are poskim who frown is upon it". Based on the sources you have referred me to (and everything else that I have seen on this issue), it seems that l'chatchila (prior to [repeating words]), at least a vast majority or all poskim either "frown upon" or forbid repetition of words, phrases, or sentences (unless specifically ordained to be repeated, such as repeating "Shema Yisrael..." and "HaShem Hu HaElokim" at the conclusion of Yom Kippur). Again, if a posek frowns upon something it only seems logical that he opposes it.
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