Chapter 16: 3-5
Laws Pertaining to Shema
3. In the middle of these sections, one should not respond "Amen" except to
the blessings ho'El haKodosh and shom'a tefilloh. In response to Kaddish,
one should say Amen; Y'he Shmei rabboh m'voroch l'olom ul'olmei almayo.*
When the chazon recites: da'amiron b'olmo, v'imru Amen, he should also
respond "Amen." However, he should not respond "Amen" in other places, for
these responses are not fundamental elements of the Kaddish.
* {The Mogen Avrohom 66:6 and the Shulchon Oruch Horav ibid. advise adding
the work Yisboreich.}
With regard to Kedushoh: For the introductory section, a person should
remain silent and listen to the chazon, and then respond with the
congregation Kodosh, Kodosh, Kodosh Ado-noi Tz'vo'os m'lo chol ho'oretz
k'vodo - "Holy, Holy, Holy is the G-d of Hosts. The entire earth is filled
with His glory."
Afterwards, he should remain silent without reciting the passage recited by
the chazon and then respond together with the congregation, Boruch k'vod
Ado-noi mim'kmo, "Blessed be the glory of G-d from His place." He should
not recite anything else, for the other responses including Yimloch...* are
not essential elements of the Kedushoh.
* {In the pesokim which accompany his Siddur, Rav Shneur Zalman of Liadi
also allows Yimloch... to be recited.}
If one hears Borchu either from the chazon or from a colleague who was
called to the Torah, one may respond "Boruch Ado-noi ham'voroch l'olom
vo'ed." Similarly, one may respond "Amen" to the blessings recited by a
colleague called to the Torah.
A person at this stage of the service who hears the congregation answer
Modim (We acknowledge...) should bow and recite Modim anachnu Loch, but no
more. If he hears thunder, some authorities allow him to recite the
blessing [shekocho ug'vuroso molei olom (Whose strength and power fill the
world),] but others forbid it. *
* {The Shulchon Oruch HoRav 66:4 allows one to recite the blessing even in
the midst of the sections. However, the Mishnoh Beruroh 66:19 also mentions
a more stringent opinion which allows its recitation only between the
various sections, but not in the midst of a section.
4. Regarding the interruptions which are allowed while in the midst of
these sections: if one is reciting the blessings, on should try to plan the
interruption to be made at a point which is the conclusion of a concept. If
one is in the midst of the Shema, one should try to plan that the
interruption be made at the conclusion of a verse.
If the above is impossible, on may make these interruptions even in the
middle of a verse. In such an instance, one begins again from the beginning
of the verse.
5. The permission granted to make an interruption in the middle of a
section does not apply to the verses Shema Yisroel... and Boruch shem k'vod
malchuso l'olom vo'ed. In these verses, it is forbidden to make any
interruption whatsoever, Even when greeted by a king, one should not
interrupt to reply to him.*
* {For by reciting these verses, one accepts "the yoke of G-d's kingdom."
The Shulchon Oruch 66:2 and the later authorities allow a person to
interrupt the recitation of these verses only if feels that his life is in
danger.}
Similarly, an interruption should never be made between the concluding
verse, Ani Ado-noi Elo-hechem and the following blessing, Emess, V'Yatziv
because the phrase Ado-noi Elo-hechem emess (G-d, Your Lord, is true) is a
verse [from the Bible, Jeremiah 10:10]. It is proper not to make an
interruption until one recites the word v'yatziv (certain). (For v'yatziv
also implies acceptance of the truth of the matter.)
([In Talmudic times, leniency was also granted to interrupt one's prayers
to respond to a colleague's greetings.] However, at present, [failure to
respond to such a greeting] is not considered socially objectionable.
Hence, interruptions are not allowed for that purpose even between the
sections.)
