Question: Why do we take three steps back at the conclusion of the Amidah, and yet the chazzan is not required to do so when he concludes the Repetition of the Amidah – Chazarat HaShatz?
Sam (Shnayur) Weiss
Via email
Answer: The Mishna Berurah (Orach Chayyim 123 s.k. 2) notes that we read in the Beit Yosef (Rabbi Yosef Caro’s commentary to the Tur, ad loc.) numerous reasons for taking three steps backward at the conclusion of the Amidah, but he offers the following additional reason (Magen Avraham ad loc., quoting Sanhedrin 96a) which he seems to find more compelling: When Baladan, King of Babylon, inquired about King Hezekiah’s health following an illness, he sent him a letter with the greeting: “Peace to King Hezekiah, peace to the city of Jerusalem, and peace to the great G-d.” Nebuchadnezzar, who later became king of Babylon, was at that time the scribe of Baladan, but he happened not to be present when this missive was written. When he inquired about the contents of the letter, he was dismayed that G-d was mentioned last, and he instructed that the greeting be changed. The king’s advisors suggested that he personally retrieve the message. He ran after the messenger, but when he had taken just three steps, the angel Gabriel halted him.
The Gemara relates that had it not been for Gabriel, Nebuchadnezzar would have wiped out the Jewish nation. Instead, he was allowed to destroy only the Holy Temple. Therefore, as we conclude the personal Amidah and take three steps back, the members of the congregational quorum as well as the chazzan add the prayer “Yehi ratzon… she’yibaneh Beit HaMikdash…” – May it be Your will…that the Temple be rebuilt.
Nevertheless, the Mechaber (Orach Chayyim 123:5) rules that the chazzan, when he repeats the vocal Amidah, need not again take the three steps backward. So, you are correct in your observation as to the chazzan. There is really no requirement to step back, as we just noted. However, we do see that many chazzanim do step backward as they conclude their public prayer, and some even say “Yih’yu l’ratzon imrei fi” – May it be His will that my prayer be accepted. This too is really not required, since when he recites the Kaddish afterward, he will say “Titkabel tzeloton u’va’uton d’chol Beit Yisrael” – May the prayers and supplications of all of Israel be accepted. This is essentially the same as the former, except that the former relates only to his prayer, while the latter relates to the prayers of the entire congregation, if not all of Israel.
Commenting on this halacha, the Mishna Berurah explains that the reason the chazzan does not take three steps back at the end of the Amidah is that he relies on the three steps back taken for Kaddish after the prayer of U’va L’Tzion. Even though a variety of other prayers are recited after the Amidah, they are not deemed interruptions because the substance of the Kaddish reverts back to the Amidah. Indeed, it is referred to as Kaddish Titkabel, relating back to the Amidah – meaning, “May our prayers be accepted on High.”
Several authorities (cited by Ba’er Heitev, Orach Chayyim 123:4 – Terumat Hadeshen and Magen Avraham) derive the rule that the chazzan need not take three steps back as he completes the chazzan’s repetition. Therefore, both the Perisha and the Drisha (ad loc.) rule that he should take care not to engage in any idle talk not related to prayer because it is still necessary for him to recite the Kaddish Titkabel, which relates to the Amidah.
Nevertheless, we are not to object if he insists on taking three steps back at the conclusion of the Amidah even though he is not required to do so. The Mishna Berurah (Orach Chayyim 123:s.k.19) says one should not protest such action; see also Aruch HaShulchan (Orach Chayyim 123:sk8).
The Mechaber (Orach Chayyim 131:2) posits that Tachanun should be recited while seated (and sitting at that point is not considered an interruption between the Amidah and Kaddish Titkabel and the three steps backward). In his longer Beit Yosef commentary to the Tur, the Mechaber explains that this requirement to sit is based on Kabbalah. The Rivash, however, says that Tachanun may be recited standing or sitting, with no preference for either. The Mishna Berurah (Orach Chayyim 131:s.k.10) rules that b’sha’at had’chak – when it is difficult, such as when someone else is standing nearby in the chazzan’s daled amot and still saying the Amidah, one may rely upon the Rivash and recite Tachanun standing. The Aruch HaShulchan (Orach Chayyim 131:s.k.5) notes as well that in such an instance, it is proper for the chazzan to recite Tachanun standing.
The fact that we sit at Tachanun is in accord with Rambam (Hilchot Tefillah 9:5). It is suggested that the exemption of the chazzan from the requirement to step backward at the conclusion of the repetition of the Amidah is intertwined with the custom of the chazzan to chant Tachanun while standing. While Aruch Hashulchan cites Magen Avraham who requires that he move away and sit down while reciting Tachanun, Rivash and Maharil rule that he may recite Tachanun even standing in the same place where he recited the Amidah. Accordingly, it is obvious that the person may rely on the steps back that he will take at the end of the Kaddish Titkabel after U’va L’Tziyon.
As we say while taking our three steps back at the end of the Amidah, “Yehi ratzon milfanecha…she’yibaneh Beit HaMikdash b’me’heirah b’yameinu…” – May it be Your will…that the Temple be rebuilt quickly in our days.