What is the Chazan to do if he accidently skipped Kedusha and said the blessing of Ata Kadosh?[1]
Did not yet say Hashem’s name in the blessing of Hakeil Hakadosh: If the Chazan did not yet say Hashem’s name in the concluding blessing in Ata Kadosh, he is to go back and say Kedusha.
Said Hashem’s name in the blessing of Hakeil Hakadosh: If the Chazan already recited the concluding blessing of Hakeil Hakadosh [or said Hashems name in which case he must conclude the blessing of Hakeil Hakadosh] but has not yet begun the next blessing of Ata Chonen then it is disputed in Poskim as how he is to follow: Some Poskim[2] rule he is to recite Kedusha in that area and then continue with the blessing of Ata Chonen. Other Poskim[3] rule he is to revert back to the beginning of the prayer. Other Poskim[4] rule he is to continue his prayer as usual, [and after its completion say Shemoneh Esrei again with Kedusha].[5]
Began the blessing of Ata Chonen: Some Poskim[6] rule he is to revert back to the beginning of the prayer. Other Poskim[7] rule he is to recite Kedusha in that area and then retract and repeat the blessing of Ata Kadosh.[8] Other Poskim[9] rule he is to continue his prayer as usual [and after its completion say Shemoneh Esrei again with Kedusha].[10]
[1] Piskeiy Teshuvos 126/2
[2] Shevet Halevi 9/134; Eretz Tzevi 2/1; Yechaveh Daas 5/13; Rivivos Efraim 5/58
[3] Minchas Shlomo 1/2
[4] Divrei Yatziv 1/70
[5] The reason: As Kedusha is not considered an integral part of the repetition to require Shemoneh Esrei to be repeated, as the main reason for the repetition is to fulfill the obligation of those who do not know to Daven. [ibid]
[6] Minchas Shlomo 1/2; Meat Mayim 44; Rivivos Efraim 2/185 in name of Rav Moshe Feinstein; Piskiey Teshuvos ibid in name of Poskim ibid
[7] Tzitz Eliezer 12/10 based on Kol Bo and Shoel Umeishiv Tinyana 1/66; 119/4 and Kama 3/171; Toras Chaim 114/10
[8] The reason: As Kedusha is an integral part of the repetition, as it is for it that the repetition is recited. [Kol Bo, brought in Beis Yosef 126] It hence follows the laws of all integral matters omitted by the Chazan which require him to retract. Now, one is not required to retract to the beginning of Davening, as it is no worse than one who spoke in middle of the three blessings, in which we do not require him to retract to the first blessing. [Shoel Umeishiv ibid]
[9] Divrei Yatziv 1/70
[10] The reason: As Kedusha is not considered an integral part of the repetition to require Shemoneh Esrei to be repeated, as the main reason for the repetition is to fulfill the obligation of those who do not know to Daven. [ibid]
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