Avodah Mailing List

Volume 38: Number 64

Thu, 06 Aug 2020

• 1. Re: Change of Shluchei Tzibur during Pezukai D'Zimrah (elazar teitz)
• 2. Censorship in Aruch HaShulchan (wolb...@yebo.co.za)

Henry Topas wrote:

<Understanding both RDS's suggestion of the Shat"z as a concept and RMB's
approach of office or shaliach, why then on days when a different person
takes over at Hallel  for Hallel and perhaps continuing through Hotza'ah,
do we require the original shaliach or officeholder to come back and say
Kaddish Shalem?  If it is an office, then along that reasoning shouldn't
the Shaliach in the office having led Hallel then be good to continue for
Kaddish Shalem?>

However one looks at the office of shat"z, there is a difference between
chazaras hashat"z and the rest of davening.  For everything else, he is
essentially a pacer, keeping everyone at the same point in davening, and
the leader, in terms of kaddish and borchu.  For the amidah, he is
definitely a shaliach, whose role it is to be motzi those who cannot
themselves daven.  It would be possible theoretically not to have a shat"z,
having all daven together, and then having one person who, at the
appropriate times, would say kaddish and borchu.  Chazaras hashat"z,
however, must obviously have a shat"z.  On days when Hallel is said, it is
not a part of chazaras hashat"z; it is, in essence said *during *the
chazara, after which the chazara is completed by saying kaddish shalem,
which *is* a part of the chazara. (Hallel is in the same category as
slichos on fast days, which was originally said during the shat"z's saying
the bracha of Slach lanu. Then, too, I believe that someone other than the
shat'"z could have led the slichos while the shat"z remained at the amud.)
That the aveil should not lead Hallel, but should return for the kaddish
because it is a part of the Amidah, is spelled out in the Mishna
Brura (581:7).  This leads to questioning the practice, when there is more
than one aveil, of switching ba'alei tfila at Ashrei-Uva l'Tzion.  There
are some who object to the practice for that very reason, but apparently it
is in the same category as allowing kaddish to be said by more than one
person at a time: a concession to darkei shalom in a highly emotional
setting.

That the aveil not lead Hallel is the opinion of the overwhelming
majority.  The Mishna Brura loc.cit. brings the apparent opinion of the
GR"A who goes even further, that the aveil not lead the entire Shacharis.
The MB also cites, in the Biur Halacha in Siman 132, that there are those
who bar the aveil from the amud on any day, other than erev Yom Kippur,
that Lamnatzeiach is not said -- and does not limit it just to Shacharis on
those days. (This is the minhag in my community.)

Incidentally, in parts of Europe and in some shuls in EY, there is no
shat"z for psukei d'zimra.  The amud is unmanned until Yishtabach. If no
one need be there, then certainly where there is one, there is no problem
in replacing him for Yishtabach.

EMT
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In 39:3, the AH writes: ger (beyamim kadmonim).

This was obviously added for the gov censor, similar to Aruch HaShulchan ChM
388:7.

Why do we not find the same in MB? Actually, AH OC was written after the
same section in MB.

Was the political climate in Novardok and Radin so different?

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