Tefilah and Birkat Kohanim - Chapter 9

Here, the Rambam describes the order of communal prayer, as opposed to the order of individual prayer mentioned at the end of Chapter 7.

The Rambam does not mention the recital of Pesukei D’zimrah, because, according to the Rambam, there is no difference between the order of communal prayer and the order of individual prayer mentioned previously until the Kaddish mentioned in this halachah.

As mentioned in the Commentary to Chapter 7, Halachah 12, it is customary in Ashkenazic communities to recite Yishtabach while standing.

As mentioned in Chapter 5, Halachah 6, “it is a mitzvah to pray in a low place.” In many synagogues of the Talmudic and post-Talmudic times, the chazan’s place of prayer was at the end of a short descending ramp.
Note the diagram of the synagogue in the commentary to Chapter 11, Halachah 3.

As explained in Chapter 11, op. cit., there were two arks in the synagogue: one permanently fixed to the eastern wall of the synagogue (referred to by the Rambam as the heichal), and a movable ark, which was positioned in front of that permanent structure. This is the teivah mentioned in the present halachah.

I.e., in the center of the synagogue. However, generally, the chazan would stand at the eastern end of the synagogue and not in the center. (See also Chapter 11, op. cit.)

Which is recited at every transition point in the order of communal prayer (Shulchan Aruch HaRav 55:1). The Kaddish recited at this point (and at the other intermediate points of prayer) is often called a half-Kaddish, because it lacks the final three stanzas that are included in the Kaddish recited at the conclusion of the service. This Kaddish is recited after the blessing Yishtabach.

Shabbat 119b states that whoever answers “Amen. Yehei shemeih rabba...” with all his strength will have the decree of judgment against him torn up and will have the gates of Gan Eden opened before him. Rashi interprets “with all his strength” to mean “with all his concentration.”

“Amen. May His great name be blessed forever and ever.” See Tosafot, Berachot 3a.

In his Order of Prayers for the Entire Year, the Rambam mentions many more places where “Amen” should be recited in Kaddish. Here, it appears that he intends to state that Barchu should follow directly after the congregation responds “Amen” to Kaddish.

“Bless God who is blessed.” See Berachot 49b-50a.

The Rambam’s phraseology implies that he does not require the chazan to join in this statement. Our practice is that the chazan also responds.

“Blessed be the Lord who is blessed for all eternity.”

So that anyone who does not know the blessings can fulfill his obligation by responding “Amen” to the chazan’s blesssings. See Chapter 8, Halachah 5.

Whether one desires to fulfill his obligation by listening to the chazan’s blessings or one recites the blessings oneself, one should respond “Amen” to the chazan’s blessings.

Just as with regard to prayer, the chazan can fulfill the obligation only on behalf of someone who does not know the blessing.

The Shulchan Aruch HaRav (66:9) and the Mishnah Berurah (66:35) suggest that one should finish his blessings at the same time as the chazan, so as not to be required to answer “Amen.”

So no separation is made between the blessing ga’al yisrael and prayer.

According to the Sages (Rosh HaShanah 34b), this is the essence of communal prayer. According to Rabban Gamliel, this allows the chazan to prepare himself for prayer. See the Commentary to Chapter 8, Halachah 4.

See Chapter 5, Halachah 9.

In deference to those praying.

In his responsa, the Rambam mentions that although the sequence in which silent prayer is followed by the repetition of the Shemoneh Esreh is desirable, often those who fulfilled their obligation to pray through silent prayer would not pay attention to the chazan’s repetition of the Shemoneh Esreh. Therefore, he suggests that the chazan should begin reciting the Shemoneh Esreh out loud. Those who know how to pray should pray word by word together with him. Those who do not know how to pray will listen to the chazan’s prayers and answer “Amen.”

See Chapter 5, Halachah 10.

Yoma 53b explains that one who does not wait after stepping backwards is compared to “a dog who returns to lick his vomit.” The Shulchan Aruch HaRav (123:3) explains that by returning immediately, one implies that one has never really taken leave.

This is the version of the published text of the Mishneh Torah. On this basis, the Kessef Mishneh states that it appears that the Rambam desired that the chazan begin the repetition of the Shemoneh Esrei at the place where his three steps backward ended. He states that it is not customary to follow this practice. Instead, the chazan also waits momentarily, returns to his original place of prayer, and prays again out loud. Many manuscript copies of the Mishneh Torah do not include the word “and stands still,” which leads to the above conclusion.

In one of his responsa, the Rambam writes that even in a congregation where everyone knows how to pray, the chazan should repeat the Shemoneh Esreh out loud, so that the practice will be followed universally. This decision is also quoted by the Shulchan Aruch 124:3.

It is interesting that the Rambam does not mention the recitation of Baruch Hu, uvaruch Shemo (“Blessed be He and blessed be His name”). This custom that those who have fulfilled their obligation to pray recite this statement after the chazan mentions God’s name in his blessings (Tur and Shulchan Aruch, Orach Chayim 124:5) was first mentioned by Rabbenu Asher.

Those who have not fulfilled their obligation to pray do so by responding Amen. As mentioned in the Commentary to Chapter 8, Halachah 4, the Rambam considers the chazan’s repetition of the Shemoneh Esreh as the essential aspect of communal prayer. Therefore, even an individual who has already prayed should stand and respond to that prayer. Our Sages have elaborated at length on the importance of responding “Amen,” declaring that a person who responds “Amen” receives a greater reward than the one reciting the blessing.
[See also Shulchan Aruch HaRav 124:6 which states that if there are not ten people listening to the chazan’s prayer and responding “Amen,” his blessings are like blessings in vain.]

See Chapter 8, Halachah 4.

This blessing describes God’s holiness. Hence, it is appropriate to recite the Kedushah, which praises that holiness in this blessing.
Note the Rambam’s comments in his Order of Prayers for the Entire Year, where he states: “The chazan always recites the third blessing as follows...,” from which we see that he does not differentiate between the Kedushah recited during the week and that recited on Sabbath and festivals. The text he suggests resembles that recited on Sabbath morning in Sephardic communities.

According to other opinions, one may return when the chazan begins the repetition of the Shemoneh Esreh. Even after praying individually, one should remain standing in one place after taking three steps back for at least a few moments. A person should not turn to look at the other members of the congregation until he sees the chazan finish his individual prayers (Shulchan Aruch HaRav 123:3, 5; Mishnah Berurah 123:10-12).

From the Rambam’s expression, it appears that it is not necessary to return to one’s place of prayer. However, the Beit Yosef (Orach Chayim 123) quotes other opinions which require returning. These opinions are generally practiced. (See Shulchan Aruch HaRav 123:4, Mishnah Berurah 123:8.)

For standing erect would imply a denial of God’s presence. The Rama (Orach Chayim 127:1) states that one should remain bowed throughout the recitation of this prayer.

Lest one appear proud. The Magen Avraham (127:1) states that one should bow in the same way as for the other bowing in the Shemoneh Esreh, as described in Chapter 5, Halachah 12.

This prayer is referred to as Modim d’Rabbanan—“Modim of the Rabbis”—because it is a collection of prayers recited by many Sages, as mentioned in Sotah 40a.

This was the extent of Shmuel’s prayer. With regard to the interpretation of the expression “Lord of all flesh,” see the commentaries to Numbers 16:22.

This line was added by Rabbi Simai.

Nehard’ei explained that Rabbi Simai also added this acknowledgement to the prayer.

Rav Acha bar Ya’akov added this request for the Messianic redemption.

Rashi (Sotah, ibid.) interprets this as meaning that we thank God for giving us the awareness to thank Him.
The Jerusalem Talmud (Berachot 1:5) states that one concludes this prayer: “Blessed are You, God, the Lord who is worthy of thanks.” Since this conclusion is not mentioned in the Babylonian Talmud, we do not mention God’s name in the blessing. However, it is customary to conclude: “Blessed is the Lord who is worthy of thanks.”

Repeating his acknowledgement of thanks.

For he appears to be giving thanks to two divinities (Megillah 25a).

This appears to imply that one should not fall flat on the floor. Note the Siddur of Rav Sa’adiah Gaon, which states that the supplicatory prayers are recited in a position half stretched out and half seated.

See Chapter 5, Halachot 13-15, which describes the source for the practice of falling on one’s face. In his description of the order of prayers for an individual, Chapter 7, Halachah 17, the Rambam also mentions similar practices.

See Chapter 7, Halachah 17. See also the Order of Prayers for the Entire Year with regard to which prayers are recited.

This also refers to a half-Kaddish, as explained in the Commentary to Halachah 1.

At present, it is customary to recite this supplicatory prayer before the half-Kaddish, and only on Mondays and Thursdays. Note the Order of Prayer for the Entire Year, where the Rambam states that, “At times, we recite all these verses of supplication and at times, only a portion of them.”

Reciting this prayer for the second of the three times that it is recited during the day, as mentioned in Chapter 7, Halachah 17.

It is common practice to recite Psalm 20 at this point in the service. The Avudraham notes that since it follows after eighteen psalms (the first two psalms are considered as one), it is appropriate to be recited after the eighteen blessings of prayer. Also, since it refers to the Messianic redemption, it is an appropriate introduction to the verse, “And a redeemer shall come to Zion,” which is recited afterwards.

The chazan. Rav David Arameah notes that in contrast to the other prayers mentioned by the Rambam in this halachah, he does not say that these three verses are also recited by the congregation. He concludes that the Rambam intends that they be recited by the chazan alone. Our practice is that they are recited by the entire community.

Isaiah 59:20: “’... And a redeemer shall come to Zion and to those in Jacob who repent of their transgressions,’ says God.”

Isaiah 59:21: “’... And as for Me, this is My covenant with them,’ says God. ‘My spirit which is upon you and My words which I have put into your mouth shall not depart from your mouth, nor from the mouths of your children, nor from the mouths of your children’s children,’ says God, ‘from now to eternity.’”

Psalms 22:4: “And You, O holy One, are enthroned upon the praises of Israel.”

Isaiah 6:3: “And [the angels] call to one another and declare: ‘Holy....’” This is the first verse of the Kedushah.

I.e., the chazan concludes this verse. From here, it appears that the Rambam considers the first verse of Kedushah alone as constituting the main body of the prayer.
Sotah 49a relates: “Each and every day, the curse is greater than it was before.... How is the world maintained? Because of the Kedushah d’sidra!” Rashi comments on that passage:
This refers to the order of Kedushah, whose recitation was instituted so that all of Israel would be
involved in at least a small amount of Torah study each day. This practice involves reading the
verse and its translation, and is considered as Torah study. It is observed both by the sages and
the common people and has two advantages: the recitation of Kedushah and Torah study.
The Avudraham notes that the recitation of the Kedushah at this point in the service also gives those who came to the synagogue late an opportunity to join in its recitation.

Ezekiel 3:12.

“And a wind lifted me up...,” which introduces the second verse of the Kedushah.

Exodus 15:18: “God will reign forever and ever.” A verse which parallels Psalms 146:10, the third verse of Kedushah. The Avudraham suggests that this verse was substituted since there is no accepted Aramaic translation of the book of Psalms. Also, the translation of the verse from Exodus contains an allusion to the Mashiach’s coming.

See Chapter 12, Halachah 10, which describes the origin of the practice of translating the Torah for the common people.

Most commentaries see this as a reference to the passage from Sotah 49a quoted in the previous halachah. Rav Kapach notes that the passage from Sotah refers to דסדרא קדושה and not סדר הקדושה, as the Rambam states here. Accordingly, he assumes that the use of the latter phrase is a printing error and the text should state סדר היום. The latter version is found in authoritative Yemenite manuscripts of the Mishneh Torah, Chapter 12, Halachah 22, and the Order of Prayers for the Entire Year.

The chazan (presumably joined by the entire congregation, but note the comments of Rav David Arameah to the previous halachah).

See Chapter 7, Halachah 17, and the Order of Prayers for the Entire Year.

This refers to the full Kaddish including the final three stanzas. Such a Kaddish is recited at the conclusion of every prayer service.

It is interesting to note that here, in contrast to Halachah 8 and Chapter 7, Halachot 17 and 18, the Rambam does not state “they depart to their own affairs.”

The Mishnah (Berachot 33b) does not mention this instance. However, it is mentioned together with the prohibition against taking a mother together with her young in some versions of Megillah 25a and in the Jerusalem Talmud (Berachot 5:3). In the Guide to the Perplexed (Vol. III, Chapter 48), the Rambam also associates these two prohibitions.

And thus, their motivating principles are beyond man’s comprehension.

It is significant that in the Guide to the Perplexed (ibid.), the Rambam explains that these prohibitions were instituted as expressions of Divine mercy. He notes that one of the opinions in Berachot disagrees with the approach of giving reasons for the mitzvot, and states that he favors the other opinion. In his Commentary to the Mishnah, the Rambam mentions the reason he states here.
Note Hilchot Temurah 4:13 where the Rambam states: “Although all of the statutes of the Torah are decrees…, it is fit to meditate upon them and wherever it is possible to provide a reason, one should provide a reason.” Implied is that both concepts are true: The mitzvot are Divine decrees that transcend our understanding. On the other hand, they are also filtered through the medium of understanding and thus possess motivating principles that can be understood by the human mind. Nevertheless, these motivating principles reflect do not represent the ultimate meaning of the mitzvot, merely what man’s limited intellect can appreciate.

Directly after stating the previous law concerning God’s mercies, Berachot (loc. cit.) relates that a student served as a chazan in the presence of Rabbi Chanina and praised God with many titles, mentioning those quoted here by the Rambam and others. When he concluded his prayers, Rabbi Chanina rebuked him:
Have you concluded all the praises of your Master? Why were all those [titles] necessary? Even
the three which are usually said, had they not been mentioned by Moses and established as a
fixed practice by the Anshei K’nesset HaGedolah, I would not be able to say them.

Man is limited by the finiteness of his perception and cannot conceive of God in terms that appropriately describe Him. (See also Hilchot Yesodei HaTorah 2:8, Hilchot De’ot 1:6, and the Guide to the Perplexed, Vol. I, Chapter 59.)
Therefore, praising God with terms which man can comprehend is, in fact, restricting Him. The Talmud (Berachot, loc. cit.) compares such praise to praising a rich man for possessing an abundance of silver when, in reality, he possesses large stores of gold.

The praises mentioned by Moses refer to the opening words of the Shemoneh Esrei, which describe God as “great, mighty, and awesome.” Moses used these expressions in Deuteronomy 10:17.

Rabbenu Yonah writes that it is customary to read the description of the daily sacrifices and the incense offering before the Afternoon Service to recall these offerings.

He recites two verses from Psalms 84:5 and 144:15. Though these two verses are always associated with the recitation of Psalm 145 in the prayer service, when mentioning the order of individual prayer in Chapter 7, Halachah 18, the Rambam did not require their recitation.
Rav Kapach notes that authoritative Yemenite manuscripts of the Mishneh Torah also mention the recitation of the two verses, V’hu Rachum before Ashrei. This is the practice in Yemen.

This is the third recitation of Psalm 145 during the day. (See Chapter 7, Halachot 17 and 18.) Its recitation also allows one to approach the Minchah Service amid words of Torah.

At present, the custom in most communities is that the chazan stands for Ashrei as well.

The half-Kaddish.

Though it appears from Halachah 1 that the Rambam does not require the congregation to stand for Kaddish, here, since the congregation proceeds directly into the Shemoneh Esreh, it is proper for them to stand as well. As mentioned in the Commentary to Halachah 1, it is our custom to stand for Kaddish.

See Halachah 2.

Except that he omits the recitation of the Priestly Blessing as explained in Chapter 14, Halachah 1.

Note the Commentary to Halachah 5.

The full Kaddish, as befits the conclusion of a prayer service.

As mentioned in the Commentary to Halachah 1, it is our custom to stand for Barchu.

“And He is merciful” (Psalms 78:38). It is also customary to add Psalms 20:10. The Rokeach explains that while the Temple was standing, the morning and afternoon sacrifices would atone for the people’s sins. The Morning and Afternoon Services compensate for the lack of these offerings. There was no sacrifice in the evening. Hence, the atonement associated with this service is dependent on God’s mercies.
The Even HaYarchi notes that these verses were recited while the punishment of lashes were administered. Since the wicked were punished in the late afternoon (the time when the Evening Service is often recited), we recite these verses. This interpretation explains the Ashkenazic custom of not reciting these verses in the Evening Service on Sabbath and festivals, because lashes were not administered on these days.

See Halachah 1 and commentary.

In order to allow those who do not know how to read to fulfill their obligation with his blessings. Even though the evening Shemoneh Esrei is not obligatory, the blessings associated with the Shema are.

The half-Kaddish, to make a distinction between the blessings of the Shema and the Shemoneh Esreh.

See Halachah 2.

The full Kaddish, to denote the conclusion of the service.

See Chapter 7, Halachah 18.

See Chapter 1, Halachah 6. The Rambam’s statements must be interpreted to mean that, although at present, we have accepted the Evening Service as an obligation, when the Sages instituted the repetition of the Shemoneh Esrei, the Evening Prayer was considered to be voluntary. (See Bayit Chadash, Orach Chayim 237.)

I.e., were he to repeat the Shemoneh Esreh out loud, his blessings would be considered blessings in vain.

It is interesting to note that the Rambam (as well as Rav Amram Gaon, Rav Sa’adiah Gaon, and other ancient siddurim) does not mention the Kabbalat Shabbat Service. The piyyut, Lechah Dodi is of relative recent origin, but even the custom of reciting the Psalms does not appear to have been practiced in the early generations. Note, however, Hilchot Shabbat 30:2, which relates that “the Sages of the previous generations would gather their students together on Sabbath eve... and say: ‘Let us go out to greet Sabbath, the King.’”

In a manner similar to the chazan’s repetition of the Shemoneh Esreh. The reason for this prayer is mentioned in the following halachah.

I.e., the seven blessings of the Friday night Shemoneh Esreh. (See Chapter 2, Halachah 5.)

In his responsa, the Rambam also mentions the custom of reciting the paragraph Vayechulu, which describes God’s completion of the work of creation. Shabbat 119b states that it must be included in the prayers on Friday night. The Midrash Shochar Tov states that it should be recited three times, once in Shemoneh Esrei, once at the conclusion of the Shemoneh Esrei, and once before reciting Kiddush.

Until the phrase “in His mercies,” the blessing follows the text of the first blessing of the Shemoneh Esreh.
The phrase, “in His mercies,” is not included in the Ashkenazic text of the blessing. However, it is also found in the Siddur of Rav Amram Gaon.

The first blessing of the Shemoneh Esreh states “Who creates everything.” Perhaps since the Sabbath commemorates the completion of the creation of heaven and earth, they are mentioned explicitly.

This parallels the conclusion of the first blessing of the Shemoneh Esreh, “the Shield of Abraham.”

This parallels the second blessing, which centers on the theme of the resurrection.

This parallels the third blessing, which praises God’s holiness.

For Sabbath is only given to the Jews. See Hilchot Melachim 10:9.

This parallels the fourth blessing of the Sabbath Shemoneh Esreh.

This parallels the blessing, R’tzey, the fifth blessing of the Sabbath Shemoneh Esreh.

Note Berachot 40a: “Give Him [thanks] every day according to His blessings.”

This parallels the blessing Modim, the sixth blessing of the Sabbath Shemoneh Esreh.

This parallels the blessing Sim Shalom, the final blessing of the Sabbath Shemoneh Esreh.

For the Sabbath is intended to commemorate the creation of the heavens and the earth.

This is the concluding paragraph of the fourth blessing recited in the Sabbath Shemoneh Esreh.

The full Kaddish, to connote the conclusion of the service.

Rashi, Shabbat 24b, states that during the week many people would recite the Evening Service at home. On the Sabbath, when they could not work in the evenings, they would come to the synagogue.

When returning home. In Talmudic times, the synagogues were not located in the residential areas, and anyone who remained late would expose himself to these dangers.

For people walking in a group would not be harmed by the forces mentioned above.
In one of his responsa, the Rambam writes that this prayer should be recited even when everyone comes to the synagogue on time, so that there will be a uniform practice at all times.

Although in the Shemoneh Esreh recited in a hushed tone, all the unique aspects of the day are mentioned, when reciting this blessing, the chazan does not mention any of the other days.

As he would on a Sabbath that does not coincide with another unique day.

This supports Rashi’s contention that the blessing was instituted because of the demons released on Friday night. Were the danger to be because of thieves, there would be reason to recite this blessing on the festivals, as well. However, the Sefer Mitzvot Gadol takes note of this matter and explains that on festivals, the entire congregation comes to the synagogue on time. Alternatively, on festivals, not everyone would come to the synagogue because they were occupied in preparing the festive meals (Shulchan Aruch HaRav 268:14).

In the Order of Prayers for the Entire Year, the Rambam also mentions the custom of adding the recitation of Nishmat and Psalm 136 in the Pesukei D’zimrah on Sabbaths and festivals.

In the repetition of the Shemoneh Esreh, the Kedushah is recited. As mentioned in the Commentary to Halachah 4, the Rambam requires that a single text, resembling the text recited for the Morning Service on the Sabbath in Sephardic communities, be recited for Kedushah at all times.

The full Kaddish, connoting the completion of the Morning Service. As the Rambam mentions in Chapter 12, Halachah 20, the Torah is read at this point in the service.

This is the second recitation of Psalm 145 on the Sabbath. It also allows for us to approach the Musaf service amid words of Torah.

The half-Kaddish.

In the repetition of the Shemoneh Esreh, the chazan recites the Kedushah. As mentioned above, the Rambam writes in his Order of Prayers for the Entire Year that the same text should always be recited for Kedushah. This could be the intention of the phrase “in the same manner as the Morning Service.”

The full Kaddish, to connote the completion of the service.

This refers to the prayer U’va l’Tzion go’el, as mentioned in Halachah 5.

The Rokeach explains that U’va l’Tzion is recited during Minchah rather than after the Morning Service because the recitation of Musaf has already protracted the time of the Morning Prayers. The Seder HaYom explains that on weekdays Kedushah is recited three times in the morning. Since the Kedushah is recited three times on the Sabbath morning even without reciting these prayers (once in the blessings before the Kri’at Shema, once in the repetition of the morning prayers, and once in the repetition of Musaf), the recitation of U’va l’Tzion is postponed until the afternoon service.
The Shibbolei Leket relates that these prayers were instituted on weekdays to take the place of Torah study. On the Sabbath, we are not bound by financial pressures and can study after our morning prayers. Therefore, this passage is not necessary. Nevertheless, rather than omit it totally on the Sabbath, the Rabbis ordained that it be recited during Minchah.

As is done before the Minchah Service each day.

To compensate for their omission in the morning.

The half-Kaddish, to differentiate between the Kedushah of U’va l’Tzion and the Shemoneh Esreh. As mentioned in Chapter 12, Halachah 21, the Torah is also read at this point in the service.

The full Kaddish, to denote the completion of the service.

When a Musaf Prayer is added after the Morning Service to commemorate the additional sacrifices offered on these days (Chapter 2, Halachah 10).

Rav Kapach notes that the Yemenite manuscripts of the Mishneh Torah state that U’va l’Tzion should be recited after Musaf, and this is Yemenite practice.
The recitation of U’va l’Tzion at this time of the day supports the opinion of the Shibbolei Leket mentioned in the previous halachah.

This term also refers to U’va l’Tzion.

The custom of reciting these prayers on Saturday night is alluded to in the Jerusalem Talmud (Pesachim 4:1) and in the Midrash Tanchuma, Ki Tissa 33. In his Siddur, Rav Amram Gaon explains that on the Sabbath, the souls in the spiritual realms are spared from the punishments of Gehinnom. The recitation of these prayers was instituted to prolong the time those punishments are withheld.

The full Kaddish, to denote the conclusion of the service. It is our custom to recite the half-Kaddish after Shemoneh Esrei, Psalm 91 as protection against difficulties in the coming week (see Chapter 7, Halachah 2), and U’va l’Tzion, and afterwards the full Kaddish.

The commentaries question why the Rambam mentions the recitation of Havdalah on Saturday night, when, in Halachot 10 and 11, he did not mention the recitation of Kiddush on Friday night.