Where Does Shemoneh Esrei End?

[Rabbi Kaganoff]

Where Does my Shemoneh Esrei End?

By Rabbi Yirmiyohu Kaganoff

 

Question #1: Slow on the draw

“The other day, I was finishing Shemoneh Esrei as the chazzan began Kedushah, but I had not yet recited the sentence beginning with the words Yi’he’yu Leratzon when the tzibur was already reciting Kodosh, kodosh, kodosh. Should I have answered Kedushah without having first said Yi’he’yu Leratzon?”

 

Question #2: A proper ending

“Someone told me that I am not required to say the prayer Elokai, netzor leshoni meira at the end of Shemoneh Esrei. Is this a legitimate practice? Why don’t the printers tell us this?”

 

Question #3: Responding in kind

“If I am reciting the Elokai Netzor at the end of Shemoneh Esrei while the chazzan is already beginning the repetition, should I be reciting Amein to his Berachos?”

 

Answer: Historical introduction

To help us fulfill our daily obligation of praying, the Anshei Keneses Hagedolah, the great leaders of the Jewish people at the beginning of the Second Beis Hamikdash period (who included Ezra, Mordechai, and Daniel), authored what we call the “Shemoneh Esrei” or the “amidah,” which consisted, originally, of eighteen blessings. A nineteenth beracha, which begins with the word velamalshinim (or, in the Edot Hamizrah version, velaminim), was added later by the Sanhedrin when it was located in Yavneh, after the destruction of the Beis Hamikdash, about 400 years after the original Shemoneh Esrei had been written (Berachos 28b).

 

Standardized versus subjective prayer

People sometimes ask why our prayers are so highly structured. One of the answers to this question is that it is far more meaningful to pray using a text that was written by prophets and great Torah scholars than one’s own text. The Anshei Keneses Hagedolah, who authored the Shemoneh Esrei, included among its membership some of the greatest spiritual leaders of all history and also the last prophets of the Jewish people, Chaggai, Zecharyah and Malachi.

 

Others note that most individuals have difficulty in structuring prayer properly, and therefore the Shemoneh Esrei facilitates the individual’s fulfilling the Torah’s mitzvah of prayer by providing him with a beautifully structured prayer (Rambam, Hilchos Tefillah 1:4).

 

In addition, our prayers are fixed, rather than individualized, out of concern that someone may request something that is harmful to a different individual or community, something that we definitely do not want in our prayer (Kuzari 3:19). The Shemoneh Esrei is written in a way that it protects, and beseeches on behalf of, the entire Jewish community. We thus link ourselves to the Jewish past, present and future each time that we pray.

 

In addition, the halachos and etiquette of prayer require that one not supplicate without first praising Hashem, and that the prayer conclude with acknowledgement and thanks (Brachos 32a; Rambam, Hilchos Tefillah 1:2). When Moshe Rabbeinu begged Hashem to allow him to enter the Chosen Land, he introduced his entreaty with praise of Hashem. From this we derive that all prayer must be introduced with praise. We also learn that after one makes his requests, he should close his prayer with thanks to Hashem. All these aspects of prayer are incorporated into the Shemoneh Esrei and may be forgotten by someone composing his own prayer.

 

When may I entreat?

There are numerous places in the organized prayer where one may include personal entreaties, such as during the beracha that begins with the words Shema koleinu (Rambam, Hilchos Tefillah 1:9). In addition to the fact that one may include personal supplications in many different places in the Shemoneh Esrei, after the Shemoneh Esrei -- meaning after one has completed Hamevarech es amo Yisroel bashalom -- is an ideal place to add one’s own personal prayer requests. The Gemara (Berachos 16b-17a) lists many tefillos that different tanna’im and amora’im added after their daily Shemoneh Esrei. Several of these prayers have been incorporated into our davening – for example, the Yehi ratzon prayer recited by Ashkenazim as the beginning of Rosh Chodesh bensching was originally the prayer that the amora Rav recited at the conclusion of his daily prayer. Two of the prayers quoted in the Gemara Berachos form the basis of the prayer that begins with the words Elokai, netzor leshoni meira, “My G-d, protect my tongue from evil,” which has now become a standard part of our daily prayer. This prayer, customarily recited after Hamevarech es amo Yisrael bashalom and before taking three steps back to end the prayer, was not introduced by the Anshei Keneses Hagedolah, and, indeed, is not even halachically required. This prayer contains voluntary, personal entreaties that became standard practice. One is free to add to them, delete them, or recite other supplications instead.

 

The questions quoted as the introduction to our article relate to the laws that apply to the end of our daily prayer, the Shemoneh Esrei. As we are all aware, Chazal established rules governing when we are permitted to interrupt our davening and for what purposes. However, the status and laws of the end of our Shemoneh Esrei are not mentioned explicitly by Chazal, and are based on interpretations of halachic authorities. This article will provide background information that explains which rules are applied here, when they are applied and why.

 

Introducing and concluding our prayer

The Gemara (Berachos 4b and 9b) teaches that the Shemoneh Esrei must be introduced by quoting the following verse, Hashem, sefasei tiftach ufi yagid tehilasecha, “G-d, open my lips so that my voice can recite Your praise” (Tehillim 51:17), and that it should be concluded with the verse Yi’he’yu leratzon imfrei fi vehegyon libi lifanecha, Hashem tzuri vego’ali, “The words of my mouth and the thoughts of my heart should be acceptable before You, G-d, Who is my Rock and my Redeemer” (Tehillim 19:15). These two verses are considered an extension of the Shemoneh Esrei (tefillah arichta), a status that affects several halachos, some of which we will soon see.

 

Before or after Yi’he’yu Leratzon

The first question we need to discuss is whether personal supplications recited after the completion of the Shemoneh Esrei should be included before one recites Yi’he’yu Leratzon or afterwards. When the Gemara ruled that one should recite Yi’he’yu Leratzon after completing the Shemoneh Esrei, does this mean that one may not insert personal requests before saying Yi’he’yu Leratzon?

 

This matter is debated by the Rishonim. The Raavad prohibits uttering anything between the closing of the beracha Hamevarech es amo Yisroel bashalom and the recital of the verse Yi’he’yu Leratzon. In his opinion, reciting any supplication or praise at this point is a violation of the Gemara’s ruling that one must immediately recite Yi’he’yu Leratzon. This approach is quoted and accepted by the Rashba (Berachos 17a).

 

On the other hand, Rabbeinu Yonah (page 20a of the Rif, Berachos) notes that one may insert personal supplications even in the middle of the Shemoneh Esrei.– Therefore, inserting personal requests before Yi’he’yu Leratzon is also not a hefsek, an unacceptable interruption.

 

What about Kedushah?

The later authorities discuss the following issue: According to the conclusion of Rabbeinu Yonah, who permits reciting personal supplications before one has recited Yi’he’yu Leratzon, may one also answer the responses to Kedushah, Kaddish, and Borchu before one has said this verse?

 

The Rema (Orach Chayim 122:1) rules that since one may insert personal requests before Yi’he’yu Leratzon, one may also answer Kedushah or Kaddish. Many disagree with the Rema concerning this point, contending that although inserting a prayer prior to reciting Yi’he’yu Leratzon does not constitute a hefsek, one may not insert praise at this point (Divrei Chamudos, Berachos 1:54; Pri Chadash 122:1). Their position is that one may insert entreaties at many places in the Shemoneh Esrei, but adding anything else that is unauthorized, even praise, constitutes a hefsek. It is for this reason that someone in the middle of the Shemoneh Esrei may not answer Kedushah or the other important responses of the prayer.

 

The plain reading of the Tur agrees with the Rema’s understanding of the topic (Maamar Mordechai; Aruch Hashulchan 122:6; although we should note that the Bach does not understand the Tur this way).

 

To sum up

Thus far, I have mentioned three approaches regarding what one may recite after having completed Hamevarech es amo Yisrael bashalom, but before one has said Yi’he’yu Leratzon.

 

(1) One may not insert anything (Raavad and Rashba).

 

(2) One may insert a personal supplication, but one may not answer Kaddish or Kedushah (Rabbeinu Yonah, as understood by Divrei Chamudos and Pri Chadash).

 

(3) One may even answer Kaddish or Kedushah (Rabbeinu Yonah, as understood by Rema).

 

How do we rule?

Among the early codifiers we find all three approaches quoted:

 

(1) The Shulchan Aruch (Orach Chayim 122:1, 2) and the Bach conclude, like the Rashba and Raavad, that one may not insert or recite anything prior to saying Yi’he’yu Leratzon.

 

(2) The Divrei Chamudos rules that one may recite personal supplications before one says Yi’he’yu Leratzon, but one may not answer Kedushah or Kaddish.

 

(3) The Rema permits even answering Kedushah or Kaddish before saying Yi’he’yu Leratzon. This is the approach that the Mishnah Berurah (122:6) considers to be the primary one and is also the way the Kitzur Shulchan Aruch (18:15) rules. The Rema mentions that some communities had the custom of not reciting Yi’he’yu Leratzon until after they completed saying Elokai Netzor and whatever other personal supplications the individual chose to recite.

 

Notwithstanding this custom, many authorities suggest reciting Yi’he’yu Leratzon immediately after completing the words Hamevarech es amo Yisrael bashalom, since this procedure allows someone to answer Kedushah according to all opinions and avoids any halachic controversy (Divrei Chamudos; Magen Avraham).

 

At this point, we can address the first question asked above:

“The other day, I was finishing Shemoneh Esrei as the chazzan began Kedushah, but I had not yet said the words Yi’he’yu Leratzon when the tzibur was already reciting Kodosh, kodosh, kodosh. Should I have answered Kedushah without having first said Yi’he’yu Leratzon?”

 

Most Ashkenazic authorities conclude that one who has not yet recited Yi’he’yu Leratzon may answer the first two responses of Kedushah, that is, Kodosh, kodosh, kodosh and Baruch kevod Hashem mimkomo. Sefardic authorities, who follow the ruling of the Rashba and the Shulchan Aruch, prohibit responding before saying Yi’he’yu Leratzon.

 

After saying Yi’he’yu Leratzon

Thus far, we have discussed what one should do prior to reciting the verse Yi’he’yu Leratzon. Now we will begin discussing the laws that are effective after one recites this verse.

 

All authorities agree that once a person has recited the verse Yi’he’yu Leratzon, he may add personal prayers to the extent that he wishes. Many authorities hold that it is preferable not to recite supplications when, as a result, one will be required to respond to Kedushah or Kaddish while praying (Rashba and Shulchan Aruch, as explained by Maamar Mordechai). This idea will be explained shortly.

 

Amein during Elokai Netzor

At this point, we will address one of the other questions asked in our introduction:

“If I am reciting the Elokai Netzor at the end of Shemoneh Esrei while the chazzan is already beginning the repetition, should I be reciting Amein to his Berachos?”

 

If this person was following the custom mentioned by the Rema and had as yet not recited Yi’he’yu Leratzon, he may not respond amein to someone else’s beracha. Even if he has recited Yi’he’yu Leratzon, it is unclear whether he may respond amein to Berachos, as I will explain.

 

First, an introduction: In general, the different parts of the davening have varying status regarding which responses are permitted. For example, it is prohibited to interrupt in the middle of the Shemoneh Esrei, even to respond to Kaddish or Kedushah. On the other hand, the birchos keri’as shema have less sanctity than does the Shemoneh Esrei, and therefore, someone in the middle of reciting birchos keri’as shema may respond to Borchu, and to some of the responses of Kaddish and Kedushah. Specifically, he may answer amein, yehei shemei rabba… and the amein of da’amiran be’alma in Kaddish, and may answer Kodosh, kodosh, kodosh… and Baruch kevod Hashem mimkomo of Kedushah. In addition, he may answer amein to the Berachos of Hakeil hakodosh and Shomei’a tefillah, but he may not answer amein to any other beracha, to the other responses of Kaddish, or to say Yimloch of Kedushah.

 

The question at hand is: What is the status of davening after one has recited Yi’he’yu Leratzon? May one answer Kedushah or say amein at this point? There are no allusions in Chazal to direct us what to do, but there is a somewhat oblique allusion in a different context that may impact on this topic:

 

“If he erred and did not mention Rosh Chodesh [i.e., he neglected to say the passage of Yaaleh Veyavo, or neglected to mention Rosh Chodesh while reciting Yaaleh Veyavo] while reciting Avodah [i.e., the beracha of Shemoneh Esrei that begins with the word Retzei], then he returns to the beracha of Avodah. If he remembers during hodaah [i.e., the beracha that begins with the word Modim], then he returns to the beracha of Avodah. If he remembers during Sim Shalom, then he returns to the beracha of Avodah. If he completed Sim Shalom [i.e., recited the closing beracha], then he returns to the beginning [of the Shemoneh Esrei] (Berachos 29b).

 

The Gemara teaches that someone who forgot to say Yaaleh Veyavo at the appropriate place in Shemoneh Esrei must return to the words Retzei in order to say Yaaleh Veyavo. However, if he completed reciting the Shemoneh Esrei, then he repeats the entire Shemoneh Esrei. What is the definition of "completing the Shemoneh Esrei?

 

The Gemara presents three rules:

 

(1) If he took three paces back, he has completed the Shemoneh Esrei, and must begin from the beginning.

 

(2) If he finished Shemoneh Esrei and whatever supplication he recites, he must begin from the beginning.

 

(3) If he is still reciting his supplications, he goes back only to Retzei (Berachos 29b).

 

We see from this Gemara that reciting the supplications at the end of davening is still considered to be part of the prayer. Does this mean that it has the same rules as being in the middle of the Shemoneh Esrei itself?

 

The Rishonim discuss the issue. The Rashba (Shu”t 1:807; 7:405) rules that once one said Yi’he’yu Leratzon, the laws of hefsek follow the rules of someone who is in the middle of reciting the birchos keri’as shema. Therefore, he may answer amein, yehei shemei rabba… and amein to da’amiran be’alma in Kaddish, and may answer Kodosh, kodosh, kodosh… and Baruch kevod Hashem mimkomo of Kedushah. In addition, he may answer amein to the Berachos of Hakeil Hakodosh and Shomei’a Tefillah.

 

Answering Amein

May one answer amein to a “regular” beracha, once one has recited the verse Yi’he’yu Leratzon? The Taz (122:1) notes what appears to be an inconsistency in the position of the Shulchan Aruch on this matter. To resolve this concern, he explains that there is a difference between someone who usually recites supplications after completing his Shemoneh Esrei, who should not recite amein, and someone who does so only occasionally, who should. Someone who recites supplications only occasionally may interrupt for other matters once he says Yi’he’yu Leratzon, since for him reciting Yi’he’yu Leratzon is considered the end of his formal prayer. Since today it is common practice to include Elokai Netzor or other supplications at the end of our daily tefillos, we should not respond amein at this point (Mishnah Berurah 122:1). However, other authorities rule that once one has said Yi’he’yu Leratzon, one may answer amein to all berachos (Aruch Hashulchan; Kitzur Shulchan Aruch).

 

After completing his supplications

Once someone has completed reciting his supplications and recited yi’he’yu leratzon, he is considered to have finished davening completely, and he may now answer any responses that one usually recites, including even to answer Boruch Hu uvaruch Shemo when hearing a beracha (Maamar Mordechai; Mishnah Berurah). This is true, even though he has not yet taken three steps backward.

 

Conclusion

Rav Hirsch, in his commentary to the story of Kayin and Hevel in Parshas Bereishis (4:3), makes the following observation: “Two people can bring identical offerings and recite the same prayers and yet appear unequal in the eyes of G-d. This is made clear in connection with the offerings of these brothers. Scripture does not say: “G-d turned to the offering by Hevel, but to the offering by Kayin He did not turn.” Rather, it says: “G-d turned to Hevel and his offering, but to Kayin and his offering He did not turn.” The difference lay in the personalities of the offerers, not in their offerings. Kayin was unacceptable, hence his offering was unacceptable. Hevel, on the other hand, was pleasing, hence his offering was pleasing.”

 

The same is true regarding prayer: the Shemoneh Esrei itself, the Netzor leshoni addition, and the personal supplications that different people recite may appear identical in words, but they are to be recited with emotion, devotion and commitment. Tefillah should be with total devotion in order to improve ourselves, to enable us to fulfill our role in Hashem’s world.