Legal-Ease By Ari Z. Zivotofsky

What’s the Truth about … Ga’al Yisrael?

Misconception: The modern-day further states that Rav Bruna since one is required to answer Amen practice of some shelichei tzibbur— once said “‘Geulah’ [Ga’al Yisrael] right to the berachot that one hears (SA, OC communal prayer leaders—of ending before ‘Tefillah’ [Shemoneh Esrei]” and 124:6). There are thus competing the berachah of Ga’al Yisrael in a whis- smiled the entire day (Berachot 9b).6,7 desiderata: the need to start Shemoneh per is a requirement and has been The does not cite a ration- Esrei immediately after the berachah of around for generations. ale for linking Ga’al Yisrael to She- Ga’al Yisrael, and the requirement to moneh Esrei; however, later respond Amen to the sha”tz’s recitation Fact: The practice of ending Ga’al Yis- authorities do offer a few reasons. of Ga’al Yisrael (which would seem to rael silently seems to have originated Rashi (Berachot 4b, s.v. “zeh ha- constitute an interruption). What is relatively recently. Prior to modern somech”), based on the Yerushalmi one supposed to do? times, the shaliach tzibbur (sha”tz) (Berachot 1:1),8 explains that the be- The Mechaber and the Rema dis- would recite the entire berachah of rachah of Ga’al Yisrael is analogous to agree about how to proceed in this sit- Ga’al Yisrael out loud.1 knocking on a king’s door, while She- uation (OC 66:7, 111:1). The Mechaber moneh Esrei is comparable to making rules that one should not respond Background: In ,2 it is impor- requests of the king. Thus, reciting Amen to Ga’al Yisrael (and in the Beit tant that there be no interruption be- Ga’al Yisrael and interrupting before Yosef [OC 66, 111], he states that this tween the berachah of Ga’al Yisrael3 Shemoneh Esrei is akin to knocking ruling is based on the .)10 The and the beginning of Shemoneh Esrei4; on a king’s door and then abruptly Rema (and the Tur before him [ibid.], this concept is known as “semichat leaving before the door is opened.9 who said it was a mitzvah to answer Geulah leTefillah” (Berachot 42a; SA, Taking a different approach, Amen to Ga’al Yisrael) views Amen as OC 66:8-9; SA, OC 111:1; SA, OC 236:2).5 Rabbeinu Yonah (Berachot 2b in Rif part of the prayer service and indi- The Talmud does not offer a reason for pages, s.v. “eyzehu”) explains that Ga’al cates that the custom is to recite this linkage, but it does highlight its im- Yisrael expresses our gratitude to God Amen. Thus, according to the Rema, portance in several places. It declares for having redeemed us from Egypt, answering Amen does not constitute in the name of the “holy while Shemoneh Esrei constitutes “ser- an interruption. Interestingly, while community” that on the days a person vice of the heart.” By linking them, we nowadays it is quite common for the links Ga’al Yisrael with Shemoneh show that we understand that we were sha”tz to complete Ga’al Yisrael Esrei, he will be protected from harm freed from Egypt only in order to serve silently, it is clear from both the (Berachot 9b) and will not be bothered God. Yechiel Mechaber and the Rema that in the by the Satan (Yerushalmi, Berachot 1:1). (Lifrakim, 5766, ed. pp. 397-8) explains times in which they lived, the sha”tz According to Rabbi Yochanan, an indi- that Ga’al Yisrael relates to the past re- would complete the blessing out loud. vidual who links the two in demption and that the Shemoneh Esrei Indeed, I could not find any early au- (and certainly in Shacharit, according is a prayer for the future Redemption. thorities who suggest that the sha”tz to Rashi) will merit Olam Haba, the Rabbi Weinberg goes on to say that “a should end the berachah silently. World to Come (Berachot 4b); the future that is not rooted in the past is Complicating matters further, a unsustainable.” question arises concerning another Rabbi Dr. Zivotofsky is on the faculty of the However, linking the berachah of Amen. In general, one is not required Brain Science Program at Bar-Ilan Univer- Ga’al Yisrael to Shemoneh Esrei would to answer Amen to one’s own be- sity in . seem to present a halachic quandary, rachah. A well-known exception is the

74 I JEWISH ACTION Spring 5769/2009 berachah “Boneh Yerushalayim” in , where the recitation of Amen serves to separate the first three Biblical berachot from the ensuing rabbinic berachah (Be- rachot 45b). Rashi (ibid., s.v. “ha”) explains that one should answer Amen to one’s own berachah at the end of any se- ries of berachot; this is how the Rif, Rambam and rule (OC 215:1). The Rema (ibid.) disagrees and lim- its answering Amen to one’s own berachah only when reciting Boneh Yerushalayim. Because Ga’al Yisrael is part of a series of berachot, several authorities rule that one should answer Amen after one’s own recitation of Ga’al Yisrael (Rashi, Rosh, Tur, OC 66). The Beit Yosef, citing Rambam, disagrees (OC 66, s.v. “vegomer”). To summarize: Some authorities assert that one should recite Amen to one’s own recitation of Ga’al Yisrael, others maintain that one should answer Amen to the chazzan’s berachah and still others rule that reciting any Amen constitutes an in- terruption and should not be said. With all of these various opinions, knowing how to re- spond when one reaches Ga’al Yisrael in davening is no sim- ple matter. But the question of whether or not to answer Amen to the sha”tz arises only if one has completed his own berachah before the sha”tz.11 If one is in the middle of recit- ing the berachah while the sha”tz completes the berachah, he may not answer Amen because one may not interrupt when in the middle of reciting Keriyat Shema u’Berchote- hah ( 66:35). The Magen Avraham (66:11), followed by the Aruch Hashulchan (OC 66:15), the Mishnah Berurah (66:35) and others, suggests that one should com- plete the berachah of Ga’al Yisrael simultaneously with the sha”tz and thereby obviate the obligation to answer Amen. Levushai Srad, quoted by Rabbi Yisrael Chaim Friedman (Likutei Maharich, 5724, 1:70b-71) and the Mishnah Berurah (66:35), contends that finishing the berachah simultaneously with the sha”tz does not exempt one from saying Amen. He opines that one should commence Shemoneh Esrei with the verse “Hashem sefatai tiftach” before the sha”tz completes the berachah of Ga’al Yisrael. At that point, he is exempt from saying Amen since he has already begun Shemoneh Esrei. Rabbi , in the Aruch Hashulchan (OC 66:14), notes that while it is permissible to answer Amen to Ga’al Yisrael, the “common practice is not to.” Rabbi Sraya Duvlitsky notes that while the practice among Belz and Karlin Chassidim is to conclude the be- rachah silently, the berachah “has been said out loud in all the vatikin [sunrise] minyanim in Jerusalem and Tel Aviv for the past fifty years. If the custom seems to be changing, it is because of the new generation that is not aware of what the custom is.” He further suggests that if the sha”tz wants to conclude Ga’al Yisrael quietly, he must recite the entire be- rachah quietly.12 All of these opinions indicate that throughout most of Jewish history, the sha”tz recited the entire berachah of Ga’al Yisrael aloud. Apparently, at some point in recent years, the practice of the sha”tz concluding Ga’al Yisrael in a whisper came about. This practice appeals to many because it allows one to satisfy most halachic opinions. There is cer- tainly a halachic precedent for reciting a berachah quietly in order to ensure that others do not respond Amen.13 The Peri

Spring 5769/2009 JEWISH ACTION I 75 Megadim (Aishel Avraham 25:10) ques- maintains that the sha”tz should say Mechaber (who rules that one should tions whether one should answer the berachot of and Ga’al not respond Amen) is rooted in the dif- Amen to the berachah “Al Mitzvat Yisrael out loud, and this pesak has ap- ferent views of the Gemara and the Tefillin” (recited by Ashkenazim when peared in every issue of the widely Zohar, respectively; he notes that putting on the tefillin shel rosh). Be- used Ezras Torah luach since 1947. Ide- whenever the Zohar and the Gemara cause it is unclear whether one is re- ally, he says, the sha”tz should recite all contradict each other, the rule is to fol- quired to answer Amen for this specific of the berachot of Keriyat Shema out low the Gemara. He goes on to say that berachah, the Maharsham (Da’at Torah, loud, as Sephardim do. Rabbi Henkin Chazal, who instituted the obligation OC 25:5), quoting the Teshuvot Ramatz, explains that if the chazzan neglects to to recite Ga’al Yisrael, knew all about opines that one should say the be- say the beginning and end of each be- the conflicting halachic issues yet did rachah quietly so that others will not rachah from Yotzer Ohr until She- not mention the option of reciting the hear it.14 moneh Esrei out loud “he has failed to berachah quietly. One of the earliest sources to pro- fulfill ‘tefillot hatzibbur [the obligation Several recent, well-known roshei pose the option of stating Ga’al Yisrael of communal prayer].’” yeshivah insisted that the sha”tz com- silently is Rabbi Avraham David War- Other critics of ending Ga’al Yis- plete Ga’al Yisrael aloud and made a man (1771-1841; Ukraine; Aishel Avra- rael silently argue that it is disrespect- point of completing Ga’al Yisrael out ham Butchach, OC: 66), who writes ful to begin a berachah out loud and loud when they davened for the amud that when he was the sha”tz he would conclude it quietly. They further (led the services). These include say the entire berachah of Ga’al Yisrael argue that if the berachah is stated Rabbi Joseph B. Soloveitchik (Nefesh silently. However, he explains that he quietly, those at different points of the HaRav, p. 128; Machzor Mesorat did so because he did not want congre- tefillah would be denied the opportu- HaRav, , p. 277); Rabbi gants to accidentally interrupt with nity to answer Amen. Yoel Teitelbaum (the Satmar ; their recital of “Baruch Hu u’varuch Recently, Rabbi Moshe Sternbuch Minhag Yisrael Torah, vol. 1, pp. 153- Shemo.” Interestingly, he makes no (Teshuvot Vehanhagot 1:105) and Rabbi 154); Rabbi Shmuel Yaakov Weinberg mention of the interruption associated Ezra Bick (“Chovat Hachazzan Bete- and Rabbi Yosef Tzvi Dushinsky (av with their answering Amen. The fillah Betzibbur,” Alon Shvut 117 [1987]: beit din of the Jerusalem Badatz, Chatan Sofer15 actually advocates con- 24-38, also appeared in Kesher Tfutzot HaEidah HaChareidis). cluding the berachah quietly, adding [of Yeshivat Har Etzion] 12 [1987]: 4- There are, however, halachic au- that the custom should be imple- 18) have written in favor of concluding thorities who defend the practice of mented more widely. However, based the berachah out loud. Rabbi Stern- reciting the berachah quietly. While on the wording of the Chatan Sofer as buch says that despite the “Chatam Rabbi Baruch Halevi Epstein doesn’t well as on other sources, Iyunei Hala- [sic Chatan] Sofer’s support” of saying support the custom of ending the be- chot (pp. 284-5) suggests that the it silently, based on other rachah quietly, he states that it was fol- Chatan Sofer is not advocating what is he believes the custom should not be lowed by the overwhelming majority of common today, i.e., concluding the practiced. Still others argue that even people in his day. Rabbi Chaim final words quietly, but rather what if the sha”tz concludes the berachah Kanievsky (Iyunei Halachot, 5763, pp. Aishel Avraham Butchach did, i.e., quietly, this does not resolve any ha- 282-3; Ishei Yisrael, p. 164, end of n. 83) reciting the entire berachah quietly. If lachic difficulties because if one knows argues that because ending it quietly is this reading is correct, this would elim- a particular berachah is being recited, an accepted custom, doing so does not inate one of the important sources for one is required to answer Amen, even indicate any disrespect toward the be- this practice. Of note is that earlier in if the entire berachah is not audible rachah. He also rejects Rabbi Zilber’s his work the Chatan Sofer devotes an (Rabbi Binyamin Zilber on Chayei argument that one is obligated to say entire essay (pp. 83-86) to the topic of Adam, Beit Baruch 20:56). Rabbi Amen even if he didn’t hear the entire linking Ga’al Yisrael and Tefillah and Shmuel Halevi Vozner (author of berachah.18 Rabbi Aizik Ausband does not mention anything about say- Shevet Levi; M’Beit HaLevi [Tishrei (Kovetz Beit Aharon VeYisrael 4:3[21], ing the berachah quietly. 5755], 6:24) is opposed to ending the Shevat-Adar 5749: 117-118) and Rabbi As the practice of having the sha”tz berachah silently because it is “a slight Ephraim Greenblatt (Rivevot Ephraim quietly recite Ga’al Yisrael spread, crit- against the honor of the berachah.” 1:71; 6:42) respond to many of the ob- ics of the custom proliferated as well. Rabbi Baruch Halevi Epstein (1860- jections to ending the berachah silently. The distinguished American 1941; Baruch She’amar, 5730/1970, pp. Defending this practice that they say is Rabbi (1881-1973) 112-113) provides two additional rea- standard in the Lithuanian Yeshivah strongly condemns the practice in sev- sons as to why the sha”tz should com- world, they argue that ending Ga’al eral places (Eidut LeYisrael, p. 161; plete the berachah out loud and why Yisrael quietly is based on the opinion Teshuvot Ivra 6:3, p. 8).16 He objects to congregants should recite Amen. Cit- of the Gra, who ruled that concluding this “new custom” because, in his opin- ing the Rema’s view, he argues that re- simultaneously with the sha”tz does ion, the sha”tz is obligated to recite the sponding Amen does not constitute an not obviate one’s obligation to recite berachot in Keriyat Shema out loud interruption. He further contends that Amen. They also cite halachic prece- (“Pores al haShema”).17 Rabbi Henkin the debate between the Rema and the dents for ending Ga’al Yisrael silently

76 I JEWISH ACTION Spring 5769/2009 (although what would be the most significant source seems to be in error).19 Recently, for an article he wrote for Bevoat Kol, a pub- lication of Yeshivat Horeb (Shemot 5758), Zev Frimer polled several contemporary posekim on whether or not to say Ga’al Yisrael aloud. In the article, Rabbi Avigdor Halevi Nebenzahl states that because the custom is so widespread, and people today say the berachah on their own and do not rely on the sha”tz to daven in their stead (as was the custom in olden times), there is no reason why the sha”tz cannot end the berachah silently. Similarly, Sephardi posekim Rabbi Mordechai Eliyahu (former Sephardi of Israel) and Rabbi Chaim David Halevi rule that for Ashkenazim who follow the Rema (who permits answering Amen) and yet want to avoid any halachic question with regard to Ga’al Yisrael, it is prefer- able that the sha”tz end Ga’al Yisrael silently. However, most contemporary Ashkenazi posekim, in- cluding Rabbi Shmuel Halevi Vozner, Rabbi Aharon Licht- enstein and Rabbi Nachum Eliezer Rabinovitch, maintain that the berachah should be said aloud. After writing the ar- ticle, Frimer discussed the topic with former Chief Rabbi of Israel Rabbi Avraham Shapiro, who also objected to the practice of concluding the berachah silently. Rabbi Shlomo Zalman Auerbach (Halichot Shlomo, vol. 1, pp. 93-94) contends that the berachah Ga’al Yisrael should be concluded out loud and that that was the practice in the Gra shul in the Jerusalem neighborhood of Shaarei Chesed, where he davened. He was known to frequently quote Rabbi Henkin on this point. In his writings, he also notes that, based on the fact that all the Acharonim labored to find the ideal way to deal with the issue and none suggested ending the berachah quietly, it is evident that this is not an appropriate solution. Nonetheless, Rabbi Auerbach told his students that if they are in a shul where the custom is to end Ga’al Yisrael quietly, they should do so as well. To recap: This entire discussion is relevant only to those who follow the Rema; those who follow the ruling of the Mechaber conclude Ga’al Yisrael out loud, do not answer Amen and proceed directly to Shemoneh Esrei. However, the Rema ruled that one is required to recite Amen, even though this may appear to be an interruption.20 Because many congregants want to satisfy most halachic opinions on the matter, various ways of conducting oneself when reciting Ga’al Yisrael have evolved. Options include finish- ing Ga’al Yisrael before the sha”tz and answering Amen to his berachah (like the Rema suggests) or avoiding the obli- gation to say Amen by beginning Shemonei Esrei before the sha”tz concludes Ga’al Yisrael, by concluding Ga’al Yisrael together with the sha”tz or by having the sha”tz complete the berachah silently.21 Rabbi Yaakov Neiman22 concludes a discussion of this topic with a few words of musar for the sha”tz. He sug- gests that the sha”tz be instructed to recite the entire sec- tion of Tzur Yisrael slowly and loudly, thus giving the congregation a chance to conclude this important prayer that ushers in Shemoneh Esrei with a feeling of trust that God will bring the Geulah. Indeed, the halachic concept

Spring 5769/2009 JEWISH ACTION I 77 of “semichat Geulah leTefillah”—link- Yisrael but are not considered inter- tersdorf (Moravia/Hungary). See En- ing the berachah of Ga’al Yisrael to ruptions. According to most authori- cyclopaedia Judaica 6:508. the start of Shemoneh Esrei—can also ties, the additional verses beginning 16. He further explains his reason- be interpreted as the following: We with “Baruch Hashem leolam” in ing in an article in Hapardes, Elul 5730. must link our prayer for the future Maariv are also not considered an in- It is also discussed by his grandson, Geulah (referred to in the opening be- terruption. See Tur, OC 236; Shulchan Rabbi Yehuda Herzl Henkin, in Shu”t rachah in Shemoneh Esrei) with an Aruch, OC 236:2. Bnei Banim, vol. 1, p. 3. acknowledgment of the Divine inter- 5. For an interesting discussion of 17. This is a difficult term to trans- vention evident in the previous re- the possible historical development of late and is subject to much discussion demptions. This is especially relevant this concept, see Chaim Menachem among Talmudic commentators. See to our generation, which has wit- Levitas, “Semichat Geulah LeTefillah,” the explanations of Mishnah Megillah nessed an unprecedented ingathering Turei Yeshurun, Shevat-Adar 5735 (44): 4:3 (23b). of the exiles. We must remember to 23-26. 18. In Rabbi Kanievsky’s discussion thank God for His role throughout 6. Tosafot (Berachot 9b, s.v. “kol”) of this topic in Shoneh Halachot our history—and in our recent his- were bothered by these statements be- (66:19), he does not mention the option tory—as we beseech Him to effect the cause we say Tefillah right after Geulah. of finishing the berachah silently. ultimate Redemption. They thus explain (Beit Yosef, OC 111, 19. They cite Rabbi Gedalia Felder follows this) that these statements refer Notes to not only linking them but to doing so (Yesodei Yeshurun, vol. 1, p. 284) as 1. There is no valid custom of the at a vatikin minyan (at sunrise). quoting Mahari Tirnah as suggesting sha”tz simply not finishing the 7. For some thoughts on this topic, that the silent completion of Ga’al Yis- berachah. see “Beinyan Semichat Geulah LeTe- rael is to avoid the requirement of say- 2. On whether this applies to fillah,” Rabbi David Hakohen Lei- ing Amen. The Mahari Tirnah (see Maariv, see Tosafot, Berachot 4b, s.v. bowitz, Am HaTorah 13 (5740/1979): Encyclopaedia Judaica 15:1491) lived at “d’omar,” 27b, s.v. “vehilchata”; Tur, OC 5-10; Sefat Emet, Vayigash 5665. the end of the fourteenth century. I 236; Magen Avraham, OC 236:1 citing 8. The Yerushalmi also bases the thank Rabbi Yehuda Herzl Henkin for Rashba. Certain leniencies therefore need to link the two on Psalms 19:15 pointing out to me that Sefer Min- apply during Maariv. For example, and 20:2. hagim-Mahari Tirna does not actually after finishing the berachah of Ga’al 9. See Teshuvot Vehanhagot 4:31. suggest saying Ga’al Yisrael silently. It Yisrael, one may call out “Ya’aleh 10. He says that this is also the merely quotes the opinions of both Veyavo” or “Al Hanissim” to remind opinion of Rambam and the Rosh. The Rabbi Amram Gaon, who ruled (not the public to insert those special Mechaber, in Maggid Maisharim, says found in current editions of his works) prayers (SA, OC 236:2; Sha’ar Hatziyun that an angel instructed him to be care- that Amen should not be said after 236:4; MB 236:7; MB 422:1; Kaf ful to not respond Amen. This is also Ga’al Yisrael, as well as the Tur, who HaChaim 236:17). found in the Elya Rabbah (OC 66:10), ruled that it should be said. He does not 3. Note that this berachah is in the which notes that the Shela and Piskei decide between the two opinions, nor past tense (“ga’al”) and refers to the Tosafot also state that one should not give any suggestions regarding how to redemption from Egypt. This is in answer Amen. avoid the problem. This same “quote” contrast to the seventh berachah in 11. Or, after completing his of the Mahari Tirna is also cited by Shemoneh Esrei, which concludes berachah, hears it completed by an- Professor Sperber (Minhagei Yisrael, with the present/future tense (“goel”) other worshipper—an issue that will vol. 4, p. 26, n. 9). and is a prayer for the future. See Pe- not be discussed here. 20. See Minhag Yisrael Torah, vol. 1, sachim 117b; Rashbam, ibid.; Tur, OC 12. Kovetz Beit Aharon VeYisrael, 3:6 pp. 153-154, and Ishei Yisrael, p. 164, 236; Mishnah Berurah 66:33. On what (18), Av-Elul 5748, pp. 69-70 par. 24, nn. 83-84, for additional sup- to do if one errs with regard to the 13. For a discussion on saying porters of each side of the debate. tense of either of these two, see Taz prayers silently, see Professor Daniel 21. Interestingly, many people are (66:6); Avraham Yeshaya Pfoifer, Sperber, Minhagei Yisrael, vol. 2, p. 37, Ishei Yisrael, 5758, chap. 32, n. 101; n. 11; vol. 4, pp. 23-28. more careful about this on Rabbi Ephraim Greenblatt, Rivevot 14. Rabbi Shlomo Kluger (Haelef morning, yet, according to the Rema, Ephraim 5:51. On the berachah of Lecha Shlomo 57) disagrees. there is room to be lenient on Shabbat Geulah (redemption) at the 15. Not the Chatam Sofer as erro- morning with regard to the obligation Seder, see Rabbi , neously stated in Teshuvot Vehanhagot to link Ga’al Yisrael and Shemoneh Leor Hahalachah, 5717, pp. 231-240. 1:105, but the Chatan Sofer (OC 2, Esrei (Rema, OC 111:1; Mishnah Beru- See also Magen Avraham (236: intro- Sha’ar Tefillah: 10, p. 125) as stated in rah 66:50). The Beit Yosef disagrees duction); Perisha (236) and Machatzit Rivevot Ephraim. The Chatan Sofer (OC 111; see Sha’agat Aryeh 16) and Hashekel (236). (Rabbi Samuel ben David Zevi Ehren- states that on Shabbat the requirement 4. The verse “Hashem sefatai feld; 1835-1883) was the son of the still holds. tiftach,” the blessing of Hashkiveinu Chatam Sofer’s daughter, and in his 22. Kovetz Beit Aharon VeYisrael 4:3 and are all recited after Ga’al later years served as the rabbi of Mat- (21) Shevat/Adar I and II 5749, p. 120

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