Question: Is one obligated to stand while the shliach tzibbur repeats Shemoneh Esreh? I have observed that some people stand during the whole repetition of the Amida while others sit most of the time.
Menachem
Answer: The Mishnah (Rosh Hashana 33b) states: “An individual is required [to say the daily prayers] just like the shliach tzibbur. Rabban Gamliel said that the shliach tzibbur fulfills the obligation of the entire congregation.”
In discussing this mishnah, the Gemara (34b) relates that the Sages said to Rabban Gamliel: “According to your view, why does the congregation say the Amida?” He replied, “To give the cantor sufficient time to prepare his prayers.” We thus see that when the cantor prays as our “representative,” we fulfill the obligation of tefilla betzibbur (congregational prayer).
A baraita (Berachot 6a) reports: “Rabin b. Ada said in the name of R. Isaac: How do we know that G-d is found in the synagogue? Psalms 82:1 states, ‘Elokim nitzav be’adat K-el – G-d stands in the congregation of G-d.’” We also find the following in Berachot 7b-8a: R. Yochanan said in the name of R. Shimon bar Yochai, “What is the meaning of ‘Va’ani tefillati lecha, Hashem, et ratzon – As for me, let me offer my prayer to You, Hashem, at an acceptable time’ (Psalms 69:14)? When is it a time of acceptance? When the congregation prays.”
The Rambam (Hilchot Tefilla 8:1) states – based upon this passage in the Gemara – that the prayer of the congregation is answered by Hashem even if there are sinners among the congregation. Therefore, it is a requirement for each individual to join with the congregation in prayer, and the cantor acts as an agent on our behalf to fulfill this obligation of congregational prayer.
The Mechaber (Orach Chayim 124:4) states that when the cantor repeats Shemoneh Esreh, the congregation should remain silent and concentrate on the blessings he recites, answering Amen at the conclusion of each one. If there aren’t nine people present paying attention to the cantor’s prayer, his blessings might be for naught [levatalah]. Therefore, each individual must act as if he were the ninth man and concentrate on the cantor’s blessings. The Rema adds that the entire congregation should remain standing while the shliach tzibbur repeats the Amida (according to Hagahot Minhagim – see Halachot Ketanot, chelek 2, siman 80).
Commenting on the Rema’s statement, the Mishnah Berurah notes that since we have the rule of “shome’a ke’oneh” (listening is like saying), those listening to the shliach tzibbur are considered to be saying the Amida themselves. He adds, though, that today, because of our sins, everyone does as he pleases and some even sit and talk during chazarat hashatz (see the Pri Megadim).
From a comment of the Darchei Moshe on the Tur we are given to understand that people in his time used to remain standing at the end of the silent Shemoneh Esreh and wait for the cantor to begin the repetition (and possibly remain standing until the conclusion of chazarat hashatz).
In his Shulchan Aruch HaRav (Orach Chayim 124:7), the Ba’al HaTanya repeats the statement of the Rema (about standing) and notes that shofar blowing during chazarat hashatz on Rosh Hashanah is referred to as “teki’ot de’me’ummad – standing teki’ot” – since the entire congregation stands during the cantor’s repetition.
The Aruch HaShulchan (Orach Chayim 124:9) also repeats the Rema’s statement that some say that all should stand, but adds that if one is not well, it is permissible to sit.
Harav Yitzchak Yosef, the Chief Rabbi of Israel, in his work Yalkut Yosef, quotes Rav Eliashiv who says that those who walk about during chazarat hashatz are not covered by the principle of “shome’a ke’oneh” and thus are not fulfilling their obligation. It is clear to him that those who are not versed in the text must stand. Rav Yitzhak Yosef adds that “Bnei Sefarad,” members of the Spanish and Oriental communities, who follow the decision of the Mechaber, may sit after the cantor has concluded “Ha-Kel Hakadosh.”
It is interesting to note that we find the Rema’s rule in the Rambam (Hilchot Tefilla 9:3): “All should stand, listen, and answer Amen after each and every blessing.”
(To be continued)
