Rambam - 3 Chapters a Day

Berachot 7b-8a relates:
Rav Yitzchok asked Rav Nachman: “Why did you not come pray in the synagogue?”
[Rav Nachman] answered him: “I was unable to.”
He said: “Gather ten men together and pray.”
He responded: “The matter is a bother to me.”
[Rav Yitzchok] suggested: “Tell the chazan to let you know when it is the time for prayer.”
He said: Why is all this trouble necessary?”
He replied: “Rabbi Yochanan said in the name of Rabbi Shimon bar Yochai: What is [the meaning of Psalms 69:14] ‘As for me, let my prayer be to You, God, at an auspicious time’? When is an auspicious time? The time when the congregation is praying.”
The Talmud continues, mentioning other prooftexts which emphasize the importance of praying together with a minyan.

Menachot 27a even attributes a positive dimension to the presence of the wicked in communal prayer, explaining that [there are] four species used in the [mitzvah of] lulav; two of which (the lulav and the etrog) bear fruit (refer to the righteous, Rashi) and two of which (the myrtle and the willow) do not bear fruit (refer to the wicked, ibid.).
The species which bear fruit require the presence of those which don’t and the species which don’t bear fruit require the presence of those that do. A person does not fulfill his obligation until he has all of them in one bound unit. So, too, the Jewish people, when they seek acceptance [from God], must be one bound unit. Accordingly, on Yom Kippur, it is customary to invite sinners to join in the prayer service. Note also the conclusion of Iggeret HaShmad where the Rambam encourages tolerance and acceptance toward sinners who come to the synagogue to pray. [Note also the Sh’loh who writes that the word, צבור—“community”—is an acronym for the words, צדיקים—“the righteous,” בינונים—“the intermediates,” and רשעים—“the wicked.”]

Berachot 8a cites Psalms 55:19: “He delivered my soul in peace from the battle against me, for there were many who strove with me,” as the prooftext for this concept.

This phrase is quoted—somewhat out of context—from Berachot 29b-30a which explains why we recite our prayers in the plural. The Rambam borrows the concept and uses it to summarize the above teachings and derive the following directive.

I.e., though praying without a minyan is permissible, one should do so only when he has no other alternative.

Perhaps by mentioning “rising early,” the Rambam is alluding to Berachot 47b which states: “One should always rise early and go to the synagogue in order to merit being counted among the first ten present. Even if 100 people come after him, he receives the reward of all of them.” Alternatively, perhaps he is referring to his statement, Hilchot Kri’at Shema 1:11, that one should recite the Shema before sunrise.

I.e., accepted by God.

The Lechem Mishneh explains: Prayer which is recited with the proper intentions outside the synagogue may be accepted, but there is no guarantee that prayer will be accepted at all times.

Berachot 6a derives this concept from I Kings 8:28: “...to listen to the song and the prayer.” “In the place of song (i.e., the synagogue where the people sing God’s praises—Rashi), prayer should be [recited].”
In his Kessef Mishneh, Rav Yosef Caro adds that based on this concept, one should pray in the synagogue even when he is praying alone. The Kessef Mishneh also rules that if one is unable to go to the synagogue he should, at least, attempt to pray at the same time as the community. He quotes both these concepts in his Shulchan Aruch, Orach Chayim 90:9.
Though this and the following two halachot mention the importance of a synagogue, the synagogue is discussed here only within the context of the importance of communal prayer. In Chapter 11, the Rambam focuses on the sanctity of the synagogue as a subject in its own right.

Berachot 8a derives this concept based on Jeremiah 12:14: “So says God regarding all my evil neighbors that touch the inheritance (i.e., the synagogues and houses of study) that I have bequeathed to My people Israel.”
When quoting this law, the Shulchan Aruch (Orach Chayim 90:11) also quotes the continuation of the above Talmudic passage: “Furthermore, they cause dispersion to themselves and their children as [the verse in Jeremiah continues]: ‘Behold, I will uproot them from their land.’”

The Tur (Orach Chayim 90) adds that it is also a mitzvah to run to perform other commandments.

Rashi (Berachot 6b) explains that hurrying away from the synagogue, suggests that one views the synagogue and the obligations contained therein to be a burden.

Rashi (Berachot 8a) explains that we are obligated to enter the distance of two doorposts widthwise in order not to appear anxious to leave. The Beit Yosef (Orach Chayim 90) explains that this refers to a distance of eight handbreadths. The Hagahot Maimoniot interprets “the measure of two doorposts” as a measure of time, not distance. Implied is that one should wait a few moments after entering the synagogue before starting to pray.

The Jerusalem Talmud (Berachot 5:1) points to the plural forms of “posts” and “doors” as indicating the need to enter the distance of two doorposts.

I.e., it is a more auspicious place to pray.

Other ramifications of this concept are mentioned in Chapter 11, Halachah 14, and in Hilchot Talmud Torah 4:9.

Berachot 30b relates: “Even though there were thirteen synagogues in Tiberias, Rav Ami and Rav Assi would pray only between the pillars in the study hall.”
Berachot 8a interprets the phrase “the gates of Zion” in Psalms 87:2: “God loves the gates of Zion above all the dwellings of Jacob” as referring to “the gates of those who are בהלכה המצויינים (distinguished by the halachah studied there)” and states that they receive the highest degree of Divine attention. The Talmud continues: Abbaye says: “Originally, I would study in my house and pray in the synagogue. After hearing this, I pray only where I study.”

The Kessef Mishneh mentions the view of certain rabbinic authorities who maintain that it is preferable for a scholar to pray in a study hall even without a minyan. However, he also mentions the opinion of Rabbenu Asher (see Responsum 4) who writes that if the scholars do not appear in the synagogue the common people will assume that their presence is also unnecessary. The Shulchan Aruch (Orach Chayim 90:18) quotes the Rambam’s opinion.

With this statement, the Rambam touches on a point debated both by the Sages of the Talmud and the later Rabbis. The mishnah, Rosh HaShanah 33b, states:
Just as the chazan is obligated [to pray], each individual is so obligated. Rabban Gamliel states: “The chazan fulfills the obligation on behalf of the community.”
The Talmud (34b) elaborates on the difference of opinion:
They asked Rabban Gamliel: “According to your opinion, why does the community pray?”
He replied: “In order to allow the leader of the community to prepare his prayers.”
Rabban Gamliel asked them: “According to your opinion, why does the chazan pray aloud?”
They replied: “In order to allow those who are not knowledgeable to fulfill their obligation.”
He told them: “Just as he fulfills the obligation on behalf of those who are not knowledgeable, he fulfills it on behalf of those who are knowledgeable.”
The Sages of the Talmud continued to debate the issue. The ultimate decision accepted by Rav Yitzchok Alfasi, the Rambam (see Halachah 9), and Rabbenu Asher, is that during the entire year, the Sages’ opinion is accepted. However, on Rosh HaShanah, because of the complexity of the blessings (see Halachah 10), Rabban Gamliel’s opinion prevails. Both Rabban Gamliel and the Sages agree that the practice of communal prayer involves two elements:
a) the silent prayers of many individuals; and
b) the chazan’s repetition of the Shemoneh Esreh.
They differ, however, as to which of these elements is considered of primary importance. According to the Sages, the essential element of communal prayer is that ten or more people recite the Shemoneh Esreh at the same time. According to Rabban Gamliel, the essential element of communal prayer is, as the Rambam states in this halachah, the prayer of the chazan. [Note Likkutei Sichot, Vol. 24, which explains that their difference of opinion revolves around a more general issue: Which is of higher priority, quantity (the prayers of the many) or quality (the prayers of the chazan)?]
The Rambam’s statement here is difficult to place in perspective. Though in Halachah 9, he accepts the Sages’ view (see also Chapter 9, Halachot 2-3), in this halachah, his opinion follows that of Rabban Gamliel. In one of his responsa, the Rambam explains that after the Sages instituted the silent Shemoneh Esreh to allow the chazan to prepare his prayers, even Rabban Gamliel would agree that all the individuals praying in a minyan also fulfill their obligation to pray by reciting their own prayers. Still it is difficult to understand why the Rambam would have the individuals forfeit the higher quality of communal prayer in order to pray individually. In his notes to Rosh HaShanah, loc. cit., Rav Chayim Soloveichik writes that one should take the Rambam’s statements in this halachah into consideration. Thus after concluding his individual prayers, each person should stand and listen to the prayer of the chazan and thus, fulfill the mitzvah of communal prayer. Note Likkutei Sichot, loc. cit., which compares answering to the chazan’s prayer to reciting a voluntary prayer (see Chapter 1, Halachah 9). By doing so, one will have both the advantages of individual and communal prayer.

See Halachot 4 and 5.

Males who have reached the age of thirteen years and a day and manifested signs of physical maturity.

I.e., excluding a Canaanite slave.

Though there is no explicit source to this effect, a number of Midrashim (e.g., VaYikra Rabbah 23:4) lead to this conclusion. One of the communal rites listed in Megillah 23b which requires a minyan is ברכת אבלים—the blessing one offers to those in mourning. For the recitation of that blessing, the presence of ten men other than the mourner himself is required. (See Hilchot Eivel 13:1.) Perhaps the Rambam feels that this statement is necessary to clearly distinguish between the different requirements of a minyan for prayer and ברכת אבלים.

Though they do not pray together with the others, their presence in the room where the others pray can complete a minyan.

Soferim 10:7 states:
Our Sages in the West say [that Kaddish and Barchu may be recited] even with seven. They explain their opinion [based on Judges 5:2]: “In the time of tumult in Israel when the people volunteered themselves, blessed be God.” [The number of people correspond] to the number of words [in the verse which describes the blessing of God].
There are those who say only six [are required], since Barchuu is the sixth word [of the above verse].
The Rambam differentiates between the ruling regarding prayer and his statements in Hilchot Berachot 5:8 where he writes that it is necessary that seven people out of ten eat bread in order to constitute a minyan for zimmun, for “a noticeable majority” is required. There are two views quoted in the name of Rabbenu Tam (Tosafot, Megillah 23b); one, requiring a minimum of seven people who have not prayed for a minyan just as seven who have eaten bread are required for a minyan in regard to grace after meals and, another, requiring, only five. However, the Rambam’s opinion is universally accepted as halachah.

See Chapter 7, Halachah 17. In the chazan’s repetition of the Shemoneh Esreh, it is customary to recite three verses in the Kedushah:
a) “Holy, Holy, Holy, is the Lord of Hosts; the entire earth is full of His glory” (Isaiah 6:3);
b) “Blessed be the glory of God from His place” (Ezekiel 3:12);
c) “The Lord shall reign forever, your God, O Zion, throughout all generations” (Psalms 146:10).
Only the first two of these verses are recited in the Kedushah of the blessings before the Shema. However, in Kedushah recited at the end of the service, a verse similar to Psalms 146:10 is also included. The commentaries debate the definition of Kedushah and therefore, question which passage the Rambam requires to be omitted when one prays alone. The Rambam’s statements in Chapter 9, Halachah 5, appear to define Kedushah as only the first of these three verses.

I.e., the reading of the Torah as part of the prayer service. Reading from a Torah scroll for the purposes of study does not require a quorum.

See Chapter 12, Halachah 3.

The Mishnah (Megillah 23b) equates the reading of the haftarah with other “holy matters” that require a minyan.

Even though the published text of the Mishneh Torah uses the singular term, “blessing,” as will be explained, the plural is more appropriate. The authoritative Oxford and Yemenite manuscripts of the Mishneh Torah also use the plural.

Rambam defines פריסה as “presentation,” i.e., the public reading of the blessings before the Shema. If people want to fulfill their obligation to recite the blessings associated with the Shema by answering “Amen” to the chazan’s blessings instead of reciting it themselves, a quorum of ten is required (Commentary to mishnah Megillah 23b).

Kaddish is recited to mark different stages in the prayer service, after public study, and in memory of the departed. Note also the brief remarks the Rambam makes concerning this prayer in his Order of Prayers for the Entire Year.

Soferim 10:7 also considers Kaddish as a “holy matter” which requires a minyan.

Literally, “raise their hands,” for the priestly blessing is recited with raised hands. See Leviticus 9:22 and Chapter 14, Halachah 3.

See Chapter 15, Halachah 9.

These prayers and rituals are considered “holy matters” which require a congregation (as mentioned in the following halachah).

This verse records God’s complaint about the spies sent to collect information about Eretz Yisrael (Numbers, Chapters 14 and 15). Twelve spies were sent.

The spies whom God condemned for trying to persuade the Jews that it was impossible to conquer Eretz Yisrael.

Though also sent on the mission.

And, in fact, they resisted these attempts, calling for the Jews to enter the land as God had commanded.

E.g., the prayers and rituals mentioned in Halachot 4 and 5.

I.e., a quorum of ten (see the previous halachah).

Megillah 23b explains as follows: Leviticus 22:32 states, “And I shall be sanctified among the children of Israel.” A גזרה שוה (an analogy based on the use of common words) is made between this verse and Numbers 16:21, “Separate yourselves from among this congregation” and a second גזרה שוה between the latter verse and the verse, Numbers 14:27, quoted in the previous halachah. Extending our use of the principle of גזרה שוה, we conclude that just as in regard to the spies, a congregation meant a minimum of ten people, the same applies in regards to all situations in which God is “sanctified.”

The place of prayer.

The Jerusalem Talmud (Megillah 4:4) states that Isaiah 1:28, “And those that forsake God will be consumed” applies to those that leave in the middle of communal prayer when less than ten men remain. If more than ten are left, although leaving is undesirable, there is no prohibition.

Of those left in the minyan. A minimum of six people is, nevertheless, required (Shulchan Aruch, Orach Chayim 55:2).

In one of his responsa, the Rambam writes that if a congregation began the first blessing before Kri’at Shema with ten people and then some left, leaving less than a minyan, the congregation may continue and recite the Kedushah in that blessing (see Chapter 7, Halachah 17). The chazan may also repeat the Shemoneh Esreh out loud including Kedushah, but he should not recite the Kaddish after Shemoneh Esreh, since it is not part of the “holy matter” started while the minyan was present. The Shulchan Aruch (Orach Chayim 55:2-3) rules that, in such an instance, though the blessings of Kri’at Shema may be recited without deviating from the normal practice, the Shemoneh Esreh with Kedushah should not be recited. If the repetition of the Shemoneh Esreh was begun with ten, it may be completed including its Kedushah. The Rama (loc. cit.) adds that, in such a case, one even recites Kaddish after ובא לציון גואל since the Kaddish refers to Shemoneh Esreh.

This principle is the basis for the particular laws which follow.

This situation is described by the Mishnah, Eruvin 92a. The laws that follow in this and the following halachah are discussed by the Talmud immediately thereafter. In his Commentary to the Mishnah, the Rambam explains that the small courtyard has only three walls. The fourth side opens into the larger courtyard. The large courtyard has three full sides, with the fourth side consisting of two short walls on each side of the opening into the small one. The accompanying diagram is based on a diagram drawn by the Rambam (accompanying his Commentary to the Mishnah) to depict this situation. **picture**

Since the majority of the people are in the larger courtyard and the smaller courtyard opens up to the larger one in its entirety, they are considered as one group located in the larger courtyard.

The same law would apply if four people were in the smaller courtyard.

Since the majority is in the smaller courtyard and the walls of the larger courtyard separate it from the smaller one, they are considered as separate.

Because he, like the individual(s) mentioned above, is considered part of the group in the larger courtyard.

I.e., the reason why individuals in the smaller courtyard can be considered as part of a group located in the larger courtyard, but individuals in the larger courtyard cannot be considered as part of a group located in the smaller courtyard.

It follows that if the smaller courtyard has walls on the side that opens to the larger courtyard, the above laws do not apply. By the same token, a person(s) standing in the courtyard of a synagogue or in an adjoining room cannot be considered as part of a minyan. Nevertheless, the Shulchan Aruch (Orach Chayim 55:14) qualifies this restriction and states that if the person in the outer room can see—and be seen by—the people in the main room, he may be counted together with them. Even if he is merely peering through a window, he is considered as part of that group.
The Shulchan Aruch 55:20 also mentions that even when the people in adjoining rooms cannot see each other, those in the outer room may respond to Kaddish and Kedushah. The rabbis differed as to whether a person praying in a separate room next to the room where a minyan is praying may be considered to have participated in communal prayer or not (see Mishnah Berurah 55:58).

As stated in Chapter 4, Halachot 8-9.

As stated in Hilchot Kri’at Shema 3:6-15.

For it is considered as part of the larger courtyard. Thus, one is considered as praying in a place which contains feces.

The recitation of any holy matter is forbidden in the smaller courtyard. Nevertheless, the larger courtyard is considered a separate place.

Even if the feces are visible; see Hilchot Kri’at Shema 3:10.

In which case it would be forbidden (ibid.).

In the opening halachot of this chapter, the Rambam explains that communal prayer has advantages over the prayer of individuals. In this halachah, he adds that there is another dimension to communal prayer: the members of the congregation can fulfill their obligation to pray by listening to it.

I.e., recites the Shemoneh Esreh (and according to the Rambam—see Halachah 5—the blessings before the Shema) aloud.

While standing in the posture for prayer.

If one desires to fulfill his obligation with the chazan’s prayer, he should answer “Amen,” but he should not answer Baruch Hu, uvaruch shemo after the mention of God’s name.

This follows the opinion of the Sages in the difference of opinion between them and Rabban Gamliel (Rosh HaShanah 33b, 34b) as explained in Halachah 2.

Since the essence of prayer is the request for Divine Mercy, it is fitting that each person make such a request individually (Tosafot Yom Tov, Rosh HaShanah). See also the opening halachot of Chapter 9 which deal with the practical application of the concepts mentioned in this halachah.

Specifically, in contrast to the yearly Yom Kippur services.

Rosh HaShanah and Yom Kippur of the Jubilee. Rosh HaShanah is counted as only one day. Although we celebrate Rosh HaShanah as two days by Rabbinic decree, Scriptural Law requires only one day to be celebrated.

All the Rabbis agree that although the halachah follows the Sages throughout the entire year, on these two days, an exception is made and Rabban Gamliel’s opinion prevails.

In particular, this refers only to the Musaf prayer.

See Chapter 2, Halachah 6, and in greater detail, Hilchot Shofar 3:8-9. There, the Rambam explains that one is required to recite three extra blessings on these days:
Malchuyut—which expresses the theme of God’s sovereignty,
Zichronot—which describes God’s remembrance of His love for the Jews, and
Shofrot—which praises the shofar as a means of manifesting the previous two concepts.
Each of these three blessings includes the recitation of ten verses that express these themes: four from the Torah, three from the prophets, and three from Psalms. In Chapter 2, Halachah 8, the Rambam writes that on Yom Kippur of the Jubilee year, one recites exactly the same blessings as on Rosh HaShanah.

Here, the Rambam does not appear to interpret “intention” as referring to the chazan’s concentration and spiritual awareness, but simply, to his familiarity with the text of the blessings.

Though in principle, this ruling is accepted by all authorities, in practice, Ashkenazic Rabbis have advised each person to pray individually even on Rosh HaShanah since, at present, the use of machzorim which include a full text of the blessings is widespread. Furthermore, the inclusion of piyyutim (liturgical poems) in the chazan’s repetition of the Shemoneh Esrei makes it very difficult to fulfill one’s obligation by listening to his prayer and reciting “Amen.” See Shulchan Aruch HaRav 591:1-4.

Torah knowledge.

The performance of the mitzvot; alternatively, deeds of kindness, so that his appointment will be appreciated by all members of the community.

The Lechem Mishneh mentions that this applies only to the appointment of a permanent chazan and does not apply to someone who leads the congregation in prayer merely on occasion. The Shulchan Aruch (Orach Chayim 53:6) mentions this in regard to a chazan having a full beard.

Ta’anit 16a interprets Jeremiah 12:8: “She raises his voice against Me, therefore, I (God) have hated her” as a reference to a chazan who is unfit for this responsibility.
Most of the commentaries point to the mishnah (Ta’anit 2:2) as the source for the Rambam’s statements. Though that mishnah deals with the appointment of the leader of communal prayer for a public fast, there is no reason to assume that the same principles should not apply to the appointment of a chazan at other times. In the Talmud (e.g., Rosh HaShanah 32a), we find many examples of leading Sages serving as chazanim.

Though the Hebrew, זקן, is often used to connote a wise man (see Hilchot Talmud Torah 6:1), this translation has been chosen based on the later statements of this halachah.

I.e., it is desirable, but not an absolute requirement.

So that listening to his prayers will be enjoyable. Throughout the generations, in their responsa, our Rabbis have chided the people for putting a pleasant voice at the top of their priorities for a chazan. [Note the Rama (Orach Chayim 53:5) who states that it is preferable to appoint a boy of thirteen who understands his prayers as chazan rather than an older man with a pleasant voice who does not know what he is saying. See also Shulchan Aruch (loc. cit., 53:11).]
In particular, this applies regarding the High Holiday services. These days of sincere prayer should not be turned into concerts of ritual music. Instead, attempts should be made to find a chazan who can truly serve as a spiritual leader. If he also has a pleasant voice, it is obviously more desirable.

So that he will not err in his recitation of the prayers.

The Rabbis have explained that this simply refers to a person of intermediate age. Therefore, in one of his responsa, the Rambam states that a person who is physically incapable of growing a beard may serve as chazan and the requirement of a beard is only mentioned as a sign of “a full state of knowledge which one [usually] reaches at the age when one’s beard begins to grow.” See also Shulchan Aruch (ibid.:8).
Nevertheless, a beard is also considered a sign of commitment to Jewish practice. The Rambam (Hilchot Avodat Kochavim 12:7) associates shaving with the practices of gentile priests. Many Rabbis have strongly encouraged growing a beard even when there is no question of violating the prohibition against shaving. (See Sefer Mitzvot Gadol 7, Shibolei Leket Vol. II, 41.) However, in communities where removing one’s facial hair in a permitted manner is an accepted practice, the lack of a beard is not considered as an impediment against a person serving as a chazan.

The Shulchan Aruch (loc. cit.:6) states that this only refers to the appointment of a permanent chazan. However, Rabbenu Nissim interprets the Rambam’s words as meaning that even on occasion, a youth should not serve as a chazan. See also Chapter 15, Halachah 4.

Haporeis al Shema as described in Halachah 5. See Megillah 24a.

Until then, he is a minor and incapable of fulfilling the obligation of prayer on behalf of an adult.

Megillah 24b relates that a chazan should not be appointed from Beit She’an or Haifa, since they mispronounce these letters. Rashi explains that such mispronunciations will cause blessings to be read as curses. For example, if the word, יאר, the first word of the second priestly blessing, יאר ה‘ פניו אליך, is read with an ע instead of an א, it becomes a curse.

For many Jews today, this halachah is rather difficult to observe, since we do not differentiate between the pronunciation of an alef and an ayin or a sin and a samech. The Radbaz and the Pri Chadash write that if these pronunciation errors are commonplace, even someone who pronounces a chet as a hay or a shin as a sin may serve as a chazan. See Shulchan Aruch HaRav 53:16.

Even if the student lacks the above qualities (Kessef Mishneh). Though the previous halachah stated that the chazan should be the man of the greatest stature in the community, the mishnah (Megillah, loc. cit.) and similarly, several sources throughout the Talmud (see Berachot 33b) indicate that a teacher could appoint a student to serve as a chazan instead of doing so himself.
The Or Sameach explains that this refers to a student who does not articulate the letters properly. Though such a person should not ordinarily serve as a chazan, he may do so if he is appointed by his teacher. Thus, we find that Rabbi Yehudah HaNasi appointed Rabbi Chiya as a chazan (Bava Metzia 85b), even though he would pronounce a chet as a hay (Megillah 24b).

Even though the first blessing before the Shema thanks God for creating light, a blind person also benefits from light (ibid.).

Perhaps the Rambam thought it necessary to clarify this point because there was a difference of opinion among the Sages as to whether a blind person is obligated in all the mitzvot or not. The Sages concluded that he is obligated. Hence, he can also fulfill the obligations of others as the chazan.

Soferim 14:15 understands this as a gesture of respect for the congregation. See also Rosh HaShanah 17b which states that when God taught Moses the Thirteen Attributes of Mercy, “He robed himself as a chazan.”
This does not necessarily refer to wearing a tallit gadol, but rather to a cloak or jacket that covers his shoulders and arms (Shulchan Aruch, Orach Chayim 53:13). However, in many communities, it is customary for a chazan to wear a tallit as a token of respect for the community.

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.

See Chapter 4, Halachah 15, which states: “Any prayer that is recited without proper intention is not prayer.” However, the continuation of the present halachah, which differentiates between the first blessing and the rest of the Shemoneh Esrei, is not mentioned in Chapter 4. Many commentaries do not see a contradiction between the two halachot and interpret our halachah as an explanation of the statements in Chapter 4.
Rav Chayim Soloveitchik does not accept this premise. He explains that the two halachot refer to two different levels of concentration:
a) In Chapter 4, the Rambam refers to the concentration mentioned in Halachah 16, which involves the removal of all other thoughts from one’s mind and meditation on the concept that one is standing before God. This intention is required throughout the Shemoneh Esrei.
b) Our present halachah refers to concentration on the meanings of the prayers one recites. This is desirable throughout the Shemoneh Esrei and required while reciting the first blessing.

In one of his responsa, Rav Avraham, the Rambam’s son, explains that more importance is given to the first blessing, since greater concentration is required when one begins prayer. Also, the content of this blessing revolves around the acceptance of the yoke of God’s sovereignty.

The Shulchan Aruch HaRav 114:8 and the Mishnah Berurah 114:34 explain that this refers to an error in the conclusion of a blessing, for it is an error that cannot be corrected. However, if one errs within the blessing, provided the essential content of the blessing is not changed, one may correct one’s mistake by concluding the blessing in the proper manner.

Since the first three blessings of the Shemoneh Esrei are viewed as praise rendered to God before one makes a request, they are considered to be a single unit.

As mentioned in Chapter 1, Halachah 4, the final three blessings of the Shemoneh Esreh are expressions of thanks. Hence, they are considered to be a single unit. The most common example of such an error is the omission of Ya’aleh V’yavo on Rosh Chodesh or Chol HaMo’ed. The Rambam deals with this question individually in Halachot 10 and 11.

And concludes that blessing without correcting the error, or if one omits a blessing, regardless of how far one has proceeded within the Shemoneh Esreh.

Since the chazan’s prayers are intended to fulfill the obligation of those who do not know how to pray, his prayer must follow all the above principles (Ma’aseh Rokeach).

There is one exception—the omission of Ya’aleh v’yavo on Rosh Chodesh—as explained in Halachah 10.

The latter expression implies an original conclusion of the Rambam’s, for which he has no direct source.

In having to wait for him.

And will thereby fulfill his obligation to pray.

This implies that the time factor is the essential difficulty. If the chazan realizes his error while reciting the first three blessings, correcting his mistake will not cause the congregation a prolonged wait.

Today, when a chazan generally has a siddur available (in contrast to the Talmudic era when the prayers were usually recited by heart), this law is less relevant. The Shulchan Aruch (O"C 126:1) suggests that if a chazan becomes confused or skips a blessing, a member of the congregation should remind him of the correct blessing.

Though the Hebrew שעה is often translated as “an hour,” it is questionable if the Rambam would desire that the congregation wait for such an extended period (Merkevat HaMishneh). (See Be’ur Halachah 126.)

And continue the recitation of the Shemoneh Esreh, as described in the following halachah.

See Chapter 2, Halachah 1.

For we are afraid that he might have become possessed by heretical thoughts and does not want to curse himself.

Immediately. However, the first individual is allowed to serve as a chazan in the future (Magen Avraham 126:2).

Berachot 29a relates that once Shmuel HaKatan erred in his recitation of the blessing that curses the heretics. However, since he had already begun the blessing, the congregation waited a prolonged period for him.

Generally, as a gesture of humility, it is proper for anyone but the permanent chazan to refuse to serve as chazan until he is asked three times. However, in such a situation, one should accept the appointment immediately, because the congregation is waiting (Berachot 34a; Shulchan Aruch, Orach Chayim 53:16).

I.e., when a chazan has to be replaced, as mentioned in the previous halachah.

These laws follow the principles mentioned in Halachah 1. In this regard, there is no difference between the prayers of a chazan and those of an individual.

For each of the intermediate blessings is considered to be an entity in its own right.

For the final three blessings are also considered to be a single unit.

The Talmud (Megillah 24b) explains that such statements cause us to fear that perhaps they might have temporarily become possessed by heretical thoughts.

However, he may serve as chazan at other times. The Ra’avad does not accept this principle and forbids him from ever serving as a chazan again. The Rambam’s view is accepted as halachah. (See Shulchan Aruch, Orach Chayim 53:18; the responsa of the Rivash, 224.)

For, according to some other faiths, wearing white is a sign of piety.

This was also a heretical practice followed by those who worshiped animals and forbade their slaughter.

It is interesting that the Rambam does not state, as he did in the first instance, that such a person is prevented only from serving as chazan for the one prayer service. Note the Meiri’s comments on Megillah (loc. cit.), which indicate that the latter instance creates more serious suspicion. Nevertheless, the Shulchan Aruch (loc. cit.) and other halachic authorities do not differentiate between the two.

Since our prayers were established to compensate for the offerings in the Temple, reciting a single prayer twice would be considered like offering the daily sacrifice a second time. The latter is deemed a violation of the prohibition against adding to God’s commandments (בל תוסיף; Tosafot, Berachot 2la).

The word נדבה also has the connotation of “gift.” Such a prayer parallels a freewill offering, which could be brought as a sacrifice by an individual. (See Chapter 1, Halachah 9.)

Based on statements by the Rashba, the Magen Avraham (107:1) states that one should offer the prayer with the following condition: “If I have already prayed, may this prayer be considered to be a voluntary prayer. If I have not prayed, may it be considered as the fulfillment of my obligation.”
Since he does not view the prayer as an obligation, it is not considered as if he is offering two daily sacrifices.

In contrast to a congregation. As mentioned in Chapter 1, Halachah 10, a congregation should not recite a voluntary prayer, since a congregation never brought a freewill offering.

Berachot (loc. cit.) quotes Rabbi Yochanan as saying, “O, that a person would pray all day long.”
As mentioned in Chapter 1, Halachah 9, when a person recites a voluntary prayer, he is ordinarily required to add a new idea in the midst of the prayer service. In this instance, however, he is not required to make any additions to his prayers.
The Shulchan Aruch HaRav 107:1 maintains that one is obligated to recite a voluntary prayer in such a situation. The Be’ur Halachah considers offering such a prayer to be desirable, but not obligatory. The license to recite a voluntary prayer does not apply regarding the Musaf Service or on the Sabbath or festivals. See Chapter 1, Halachah 10.

Berachot (loc. cit.) mentions this instance in connection with the previous law. The motivating principle is the same: reciting a second prayer would be considered like offering a second daily sacrifice.
One cannot continue reciting the Shemoneh Esrei with the intent that it be considered to be a voluntary prayer, since a single prayer cannot be considered to be half obligatory and half voluntary (Shulchan Aruch HaRav 107:2).

The Ra’avad objects to the distinction made between the Evening Service and the other prayers, since the Evening Service has already been accepted as an obligation. See Magen Avraham 107:2 who favors the Ra’avad’s view.
The rationale for the Rambam’s ruling is that, although with regard to the individual himself, the service is now obligatory, the basis for that obligation is the conduct of the Jewish people as a whole, and the problem of an individual adding to a Scriptural command does not apply (Kessef Mishneh).

Because he is obligated to mention the Sabbath in his prayers, as stated in Chapter 2, Halachah 5.
The Kessef Mishneh and the Radbaz (Vol. V, Responsum 1438) notes that some of the manuscript copies of the Mishneh Torah state “he has fulfilled his obligation.” They explain that this would apply only when one mentions the Sabbath in the final blessings (e.g., in the blessing Retzey). In no way can he fulfill his obligation to pray without mentioning the Sabbath at all.

Berachot 21a explains that, in essence, one should have been obligated to recite the entire weekday Shemoneh Esreh on the Sabbath. However, in honor of the Sabbath, the Sages did not require the recitation of all the weekday prayers. Therefore, he should conclude the blessing he began. Nevertheless, it is not proper to begin another blessing.

Since there is no obligation to recite the nineteen blessings of the weekday Shemoneh Esreh for Musaf.
Rabbenu Asher does not accept this decision, and maintains that one should complete the blessing he is reciting even in Musaf, since, were he to recite the weekday Shemoneh Esreh and mention the Musaf offering, he is considered to have fulfilled his obligation. The Shulchan Aruch (Orach Chayim 268:2) follows Rabbenu Asher’s opinion. However, this decision is not accepted by all authorities. (See Shulchan Aruch HaRav 268:3.)

For there is no connection between the weekday Shemoneh Esreh and the Musaf Prayers. The Kessef Mishneh notes that this clause appears to support the text which states that if one recites the weekday service on the Sabbath he fulfilled his obligation. According to the accepted version, after stating that one does not fulfill his obligation regarding the Morning Service, there would be no question with regard to Musaf.

Including Chol Hamo’ed.

The addition praising God for “causing rain to descend,” which is included in the second blessing during the rainy season. (See Chapter 2, Halachah 15.)
In our prayers, we also praise God for “causing the wind to blow.” However, omission of this praise is not considered significant enough to require one to repeat his prayers (Shulchan Aruch, Orach Chayim 114:3).

I.e., the addition praising God for “causing the dew to descend,” which is included in the second blessing during the summer. (See Chapter 2, loc. cit.)

For he has omitted an essential element of God’s praise.
The Shulchan Aruch (Orach Chayim 114:6) states that one is obligated to begin one’s prayers again only if he already began the third blessing, Attah Kadosh. Otherwise, he should recite morid hageshem at the place in prayer where he remembers.

For causing dew to descend is also an expression of God’s might, and compensates, to a certain extent, for the lack of rain. (See Jerusalem Talmud, Ta’anit 1:1.)

For in Eretz Yisrael, rain is sign of curse in the summer (Ta’anit 1:7).

Indeed, it is the custom in the Ashkenazic community outside Eretz Yisrael not to mention dew at all.

Ta’anit 3a states that even when there is a drought, dew will descend.

As mentioned in Chapter 2, Halachah 6, during the winter months one should add a request for rain in the sixth of the intermediate blessings of the Shemoneh Esreh.
The Shulchan Aruch HaRav 117:5 states that if one remembers immediately after reciting the words, mevorech hashanim—the conclusion of the blessing for material prosperity—before beginning the blessing T’ka b’shofar, one may make the request for rain there.

Literally, “He who hears prayer,” the final intermediate blessing.

As mentioned in Chapter 6, Halachah 3, one is allowed to request all his needs in the blessing, shome’a tefilah. Therefore, requesting rain in this blessing is also appropriate.

The Shulchan Aruch HaRav (loc. cit.) states that if one remembers immediately after reciting the conclusion of the blessing, shome’a tefilah, before beginning the blessing R’tzey, one may make the request for rain there.

According to the law mentioned in Halachah 1, that a person who errs in the recitation of one of the intermediate blessings should return to that blessing.

Nevertheless, the Shulchan Aruch HaRav 117:1 and the Mishnah Berurah 117:13 state that in countries which require rain in the summer, even though one should not request rain in one’s prayers, if one errs and does so, he should repeat his prayers only as a voluntary Shemoneh Esrei.

The passage added to the blessing, R’tzey to mention the unique aspects of the day on Rosh Chodesh and Chol Hamo’ed. (See Chapter 2, Halachah 10.)

For this omission is deemed serious enough to disqualify his prayers.

As is our custom in reciting the paragraph, Elo-hai netzor (Rashi, Berachot 29b).

As mentioned in Chapter 5, Halachah 10, after concluding the Shemoneh Esreh one should take three steps backwards.
Note the statement of the Magen Avraham 422:2, which explains that if one has concluded his supplicatory prayers, even if he has not actually taken three steps backward, he must return to the beginning of the Shemoneh Esreh.

And recite the blessing again, including Ya’aleh v’yavo, and then repeat the conclusion of the Shemoneh Esreh.
The Lechem Mishneh maintains that the definition of the conclusion of prayer as lifting up one’s feet (or concluding one’s supplicatory prayers) is also relevant with regard to errors in other blessings—e.g., an omission of the request for rain in the blessing for material prosperity. Though there is some debate about this matter, this opinion is accepted by the Shulchan Aruch (Orach Chayim 117:5) and other halachic authorities.

In all the prayer services.

The K’nesset HaGedolah states that this applies only if one has not recited the Musaf Prayers. However, if one has already recited Musaf, the mention of Rosh Chodesh in that service is sufficient, and one need not recite the Morning Service a second time. (See also the following halachah.)
Though there is some debate on this issue, this opinion is accepted by the Shulchan Aruch HaRav 126:3. The Mishnah Berurah 422:4 suggests repeating the Morning Service with the following condition in mind. If one’s obligation has already been fulfilled, this prayer should be considered voluntary. If one’s obligation has not been fulfilled, this prayer should be considered as intended to fulfill that obligation.

Since the court would not consecrate the new moon on the night of Rosh Chodesh, but rather on the following day, the omission of Ya’aleh v’yavo at night is not considered significant (Berachot 30b).

Since the chazan recites his prayers to allow those who cannot pray to fulfill their obligation, his prayers are bound by all the rules of individual prayer. Even when there is no one who fulfills his obligation with the chazan’s prayer, these principles apply.

Rav David Arameah states that this leniency applies only to Rosh Chodesh and not to Chol Hamo’ed. The Ben Yedid supports this view, explaining that Rosh Chodesh is a work day. Hence, forcing the congregation to wait for a second repetition of the Shemoneh Esrei would involve a loss. In contrast, most work is prohibited on Chol Hamo’ed. Therefore, the difficulty of the congregation is not considered.

However, if he realizes his mistake before he completes his prayers, he is required to return to the blessing, R’tzey (Shulchan Aruch, loc. cit.).

This leniency is specifically mentioned in Berachot 30b.

When God reveals His sovereignty and judges the world.

“The holy God”—as one is accustomed to doing throughout the year, instead of reciting HaMelech hakadosh—“the holy King”—in acknowledgement of God’s sovereignty, as required by Chapter 2, Halachah 18.

For the failure to acknowledge God’s sovereignty is sufficient to negate the significance of the entire prayer. The Ra’avad does not accept this decision and explains that though one’s prayer is considered to be imperfect, one has fulfilled the obligation of prayer. All of the later halachic authorities accept the Rambam’s view.

During that same period.

“The King who loves righteousness and justice”—as one is accustomed to doing throughout the year instead of reciting Hamelech hamishpat—“the just King”—in acknowledgement of God’s judgment of the world, as required by Chapter 2 (loc. cit.).

As prescribed in Halachah 1 for a person who erred in his recitation of one of the intermediate blessings of the Shemoneh Esreh.

This decision is quoted by the Shulchan Aruch (Orach Chayim 582:1). However, the Rama (Orach Chayim 118:1) states that even if one concluded in his normal fashion, since he mentioned God’s sovereignty in connection with justice, he is not obligated to repeat his prayers. Nevertheless, most Ashkenazic authorities suggest reciting a second Shemoneh Esreh as a voluntary prayer.
Many of the manuscript copies of the Mishneh Torah and one of the Rambam’s responsa state that during the year, the eleventh blessing should be concluded Baruch Attah Ado-nai, ohev tzedakah umishpat—“Blessed are You, God, who loves righteousness and mercy,” omitting any mention of God’s sovereignty. According to that text, the Rambam’s decision and that of the Rama, although different, are not contradictory. [Note that in the Order of Prayers for the Entire Year, the Rambam states that this blessing concludes: Melech...]

However, if one omits zochreinu... or any of the other additions mentioned in Chapter 2, Halachah 19, one is not obligated to repeat one’s prayers (Shulchan Aruch, loc. cit.:5).

As required (see Chapter 2, Halachah 12.)

The later authorities (see Shulchan Aruch HaRav 294:5; Mishnah Berurah 294:6) mention that even when a person recalls his omission of Havdalah before the blessing, shome’a tefilah, he should not add Havdalah in that blessing, provided he has wine over which to recite Havdalah afterwards.

This omission is not considered significant, because, regardless, one is obligated to recite Havdalah on a cup of wine afterwards, as a separate prayer (Berachot 33a).
Accordingly, the Shulchan Aruch (Orach Chayim 294:2) states that if someone who does not have wine for Havdalah omits Havdalah in his prayers, he should recite the Shemoneh Esreh again and include Havdalah. Also, if one omits Havdalah in the Shemoneh Esreh, one should not perform any work until one recites this prayer.

As required (see Chapter 2, Halachah 13).

As required (see Chapter 2, Halachah 14). As mentioned in the notes to that halachah, the Rambam requires the mention of Anenu in all the prayer services of the fast day.

Shabbat 24a states that the omission of the mention of any day that was not marked by a Musaf sacrifice is not significant enough to require the repetition of the Shemoneh Esreh.
From the expression “need not repeat his prayers,” the Kessef Mishneh explains that it appears that the Rambam follows the opinion of Rabbenu Tam, who states that although a person who has completed his prayers need not repeat the Shemoneh Esreh, if one has not completed his prayers, he should return to the blessing Modim or shome’a tefilah, where the addition should be made.
This opinion is not accepted as halachah (Shulchan Aruch, Orach Chayim 565:2, 682:1). On the contrary, repetition of these blessings is considered to be reciting blessings in vain.

Though the chazan is required to recite Anenu as a separate blessing, if he omits its recitation his prayer is still acceptable.
The Mishnah Berurah 565:3 states that if a chazan forgets to recite Anenu as a separate blessing, he should add the passage in the blessing shome’a tefilah.

As mentioned in Halachah 10, before one steps backward, he is considered as still in the midst of prayer.

Recite the prayer Anenu that he omitted as part of the supplicatory prayers recited after the Shemoneh Esreh.

One does not recite a blessing in conclusion of Anenu, but rather concludes as one concludes after reciting the Shemoneh Esreh at all times (Chapter 2, Halachah 9).

The Ma’aseh Rokeach notes that the Rambam mentions only the addition of Anenu, and concludes that Al hanisim should not be recited here. Anenu fits within the context of supplicatory prayer. In contrast, Al hanisim is an expression of praise and thanksgiving and would not be an appropriate addition. Nevertheless, the Mishnah Berurah 682:4 quotes Ashkenazic authorities who maintain that Al hanisim may also be recited in the supplicatory prayers after the Shemoneh Esreh if it had been omitted.

As mentioned in Chapter 3, Halachot 8-9, a person who forgot to recite one of the prayers can compensate for its omission by reciting the following prayer service twice, once to fulfill his obligation for that service, and the second time to compensate for the missed prayer.

And the second prayer will serve as compensation for the Afternoon Service that was omitted even though the Shemoneh Esreh recited on the Sabbath night is very different in nature from the weekday Shemoneh Esreh. If one recited the weekday Shemoneh Esreh in the second service, the Shulchan Aruch HaRav 108:14 states that one has not fulfilled his obligation. However, the Mishnah Berurah 108:25 maintains that he is not obligated to pray again.

Or on any other occasion, (e.g., Rosh Chodesh) when the Evening Service differs from that of the weekday service.

Even though he is compensating for a Sabbath prayer with a weekday prayer.

Since the first prayer is the Shemoneh Esreh of the Evening Service, in which Havdalah should be recited.

The addition of Havdalah is not considered significant. There are opinions which extend this concept, stating that the recitation of a passage describing the unique aspects of a day when that passage is not appropriate—e.g., reciting Ya’aleh v’yavo on a day which is not Rosh Chodesh—does not invalidate one’s prayers (Shulchan Aruch, Orach Chayim 108:12). However, this opinion is not accepted by all authorities. (See Shulchan Aruch HaRav 108:18; Mishnah Berurah 108:38.)

For, as stated in the previous halachah, the omission of Havdalah does not invalidate the recitation of the Shemoneh Esreh.

As mentioned above, whenever one compensates for a missed prayer, the first Shemoneh Esrei he recites must be for the prayer he is obligated to recite at that time, and the second for the prayer he missed. A person who mentions Havdalah in the second Shemoneh Esrei clearly demonstrates that he intended the second Shemoneh Esrei to be the Evening Service. Hence, he is not considered to have fulfilled his obligation.

The Mishnah Berurah 108:29 and Shulchan Aruch HaRav 108:16 state that a person who specifically intends the first Shemoneh Esrei to be the Evening Service and the second to be compensation, but errs with regard to the recitation of Havdalah, fulfills his obligation.

The Shulchan Aruch (Orach Chayim 105:1), based on the Jerusalem Talmud (Berachot 4:6), states that one should wait at least the time it takes to walk four cubits.

Rashi (Berachot 30b) states that a person should wait until his mind is sufficiently settled so that he will able to offer his prayers in a supplicatory frame of mind, as mentioned in Chapter 4, Halachah 16.

In Chapter 8, Halachah 1, the Rambam stated that a person should always try to pray together with a congregation in a synagogue. The present halachah is more specific. It states that if one is present together with a congregation, the failure to pray together with them is considered to be an affront to the congregation (Orchot Chayim) and is, therefore, forbidden.
Although this concept is accepted in principle by the Halachic authorities, exceptions have been mentioned—e.g., a situation when the congregation will not complete the Shemoneh Esreh before the time for prayer has passed, or when one is sick or forced to complete his prayers early because of certain pressing matters. (See Shulchan Aruch, Orach Chayim 90:10; Shulchan Aruch HaRav 90:11; Mishnah Berurah 90:34-36.)

The commentaries explain that this halachah applies only with regard to the Afternoon Service. Regarding the Morning Service, although the principles derived from the halachah also apply, one must take into consideration the obligation to recite the Shema and its blessings in such a way that one can proceed immediately from the blessing of redemption to the Shemoneh Esrei (Chapter 9, Halachah 2).
With regard to the Evening Service, if he can complete his prayers before the chazan recites the Kaddish after the Shemoneh Esrei, he should join in the communal prayer. If not, he should wait and pray afterwards individually. In the Evening Service, praying together with the congregation takes precedence over joining the blessing of redemption to the Shemoneh Esrei (Shulchan Aruch, Orach Chayim 236:3).

And thus participate in communal prayer. Note the Pri Megadim (Orach Chayim 109), which explains that if one did not begin together with the congregation, joining them in the middle of the Shemoneh Esreh is not considered communal prayer in the fullest sense.

Even if he does not pray together with the chazan word for word, as long as he reaches Kedushah at the same time as the chazan, he may join in that prayer.

The Shulchan Aruch (Orach Chayim 109:2) states that he should recite Kedushah word for word together with the chazan, implying that he should recite those portions of the Kedushah recited by the chazan and not only the responses made by the congregation in Kedushah.

Note the comments of the Rama (Orach Chayim 109:2), who states that, if possible, it is preferable to wait and not begin one’s recitation of the Shemoneh Esrei until after the recitation of Kedushah.
The halachic authorities also mention that one must take into consideration the obligations to respond “Amen” to the blessing shome’a tefilah, to bow together with the congregation at Modim, and to respond Amen, yehei shemeih rabba... to the Kaddish after Shemoneh Esrei.

Nevertheless, he should pause and concentrate on the chazan’s prayers. This is considered to be equivalent to actually responding to Kedushah (Shulchan Aruch, Orach Chayim 104:7).

The response to Kaddish, or make any other interruption.

Even when one has reached the end of one blessing, but has not begun the next.

Since the response to Kaddish is of greater importance than responding “Amen” to other blessings, it is understood that one should not interrupt Shemoneh Esreh in order to respond to them. The Rambam’s statements could also be interpreted to mean that one should not interrupt the recitation of other blessings to respond Amen, yehei shemeih rabba... (Kessef Mishneh).