Chapter 14: The Chazan[1]
- Criteria for being appointed as a Chazan:[2]
The following criteria should be sought when choosing a Chazan:
- Not a sinner: A Chazan must be clean of sin.
- Sinful past: Never went off the Derech as a child.
- Humble: A Chazan must be humble.
- Liked by the public: A Chazan must be liked by the community.
- Nice voice: A Chazan should have a nice voice.
- Learned in Tanach: A Chazan should be learned in Tanach.[3]
- Beard:[4] One is not to appoint an individual as the set chazzan for the community unless he has a beard, due to honor of the Kehal. However, one who does not yet have a beard may occasionally be Chazan.
- Wisdom and good deeds: If a person with all the above qualities cannot be found, then the community should choose the most advanced person in wisdom and in good deeds to be the Chazzan.
- One who is an improper Chazan: One who is improper to be a Chazan and does so anyways on him Hashem says, “I hate his voice.”
- Above Bar Mitzvah: A child who is above the age of Bar Mitzvah may be appointed as Chazan on occasion if he knows the meaning of the prayer.
- A teenager versus an older man: A child who is above the age of Bar Mitzvah who knows the meaning of the prayer but does not have a good voice is to be appointed even over an older ignoramus who has a good voice.
- Paying a salary to the Chazan:[5]
It is better to have a Chazzan who is paid a salary to lead the prayers than to appoint a person to do so for free. This is in order to prevent unbefitting people from leading the prayers, and to ensure that the Chazzan will invest proper concentration and effort into the prayer. A community which does not have a set Chazzan may even impose a tax on community members to hire a set Chazzan to lead the prayers throughout the year.[6]
- Waiting to be requested to lead the prayers:[7]
A set Chazan: A person who serves as the set Chazan of the community may go to the Amud and begin the prayer without needing to wait until he’s asked to do so by the congregation.
An occasional Chazan-refusing until the third request: An individual who is not the set Chazzan may not voluntarily choose to be Chazzan and lead the prayers until he is asked to do so. Furthermore, after being asked for the first time, he is supposed to reject the request on the basis of his unworthiness. The second time that he is asked he is to prepare himself to go up but is not to actually go up. After he is asked to lead the prayers for the third time, then he is to go up and do so.
Asked by a prestigious person: If a prestigious person asks one to go up and lead the prayers then one is not to refuse his request at all.
- Leading the prayers against the will of the community:[8]
It is forbidden for one to lead the prayers as Chazan against the will of the congregation.
Answering Amen for one who did not receive permission to be Chazan or say Kaddish: One who ignores the wishes of the community and forces himself upon the Amud, then the participants are not to answer Amen to any of his blessings.
Not to quarrel: One is not to fight or quarrel over any Mitzvah, such as Gelila or leading the prayers.
A Chiyuv:[9] Even a Chiyuv, such as an Avel for a father or mother, may not be chazzan against the will of the community.
Kaddish:[10] An Avel may say Kaddish even against the will of the community and they cannot stop him from doing so.
- Laws of precedents for an Avel and Yartzite:[11]
An Avel for the first 11 months is considered a Chiyuv, and has precedence to be Chazan. However, one who has a Yartzite has precedence over an Avel within 11 months.
The following is the order of precedence regarding the rights to being the Chazan:
- Person within Shiva
- Yartzite
- Person within Shloshim
- Person within year of Aveilus
Level 1: Person within Shiva:
One who is within Shiva for a parent receives precedence over all other mourners.
Level 2: Person who has Yartzite:
One who has a Yartzite for a parent receives precedence over all other mourners that are after Shloshim. However, he does not precede one who is within Shiva, in which case the person within Shiva receives the right of precedence. If another mourner is within Shloshim, they are to split the prayers for which they Daven for the Amud on that day. In the event that there are many Yartzites present, the mourner that is within Shloshim is completely differed from the Amud that day.
Level 3: Person within Shloshim:
One who is within Shloshim for a parent receives precedence over all other mourners that are after Shloshim. However, he does not precede one who is within Shiva, and the person within Shiva receives the right of precedence. If another mourner has a Yartzite, they are to split the prayers for which they Daven for the Amud on that day. In the event that there are many Yartzites present, the mourner that is within Shloshim is completely differed from the Amud that day.
Level 4: Person within Year:
One who is within the first year of mourning for a parent, but past the Shloshim, does not receive precedence over mourners that are within Shloshim or that have a Yartzite.
A member of the Shul versus a guest:
One who is not a Shul member or regular attendee of the Minyan [i.e. a guest], and is of a level that is higher than a Shul member or regular attendee, does not receive precedence over the Shul member with exception to if the guest is within Shiva [level 1] in which case he receives precedence over all lower level Chiyuvim. Nevertheless, the custom is to give the guest to Daven for some of the three prayers of that day in case he is of equal or higher level than the member.
A guest that is a member of a different Shul within that city: A guest that comes to a Shul and is an active attendee of the Minyan of a different Shul within that city, does not precede any member of the Shul, even if he is within Shiva.
A son versus another relative:
One who is not the son of the deceased does not receive precedence over a son even if he is of a higher level. Thus one who desires to Daven on the Yartzite of his deceased son or brother r”l does not receive precedence of a person within his year of Aveilus for a parent.
- From when in Shacharis a Chazan needed?
From the letter of the law, a Chazan is only needed starting from Yishtabach.[12] However, the custom is for the Chazan to start from Hodu.[13]
Switching Chazan’s before Yishtabach:[14] The custom is to have one Chazan lead the prayers until the blessing of Yishtabach, and then have another Chazan switch and recite the prayer from Yishtabach until the end. On Shabbos, the switch is made prior to the paragraph of Shochen Ada.
Taking over a Chazan after he already said Yishtabach: If the Chazan who is supposed to take over for Yishtabach already finished Pesukei Dezimra and said Yishtabach, then the Chazan of Pesukei Dezimra is to complete Yishtabach out loud, and the next Chazan may then immediately recite the half Kaddish afterwards and take over as Chazan.
- The location in the Shul that the Chazan should daven from:[15]
Today, the custom is for the Chazan to Daven from an area which is lower than the rest of the Shul. The Chazan may stand on a high item for the Chazans repetition, such as a chair, if he needs to do so in order so his voice be heard.
- How long should a Chazan take to Daven?[16]
Not to show off one’s voice: A Chazan may lengthen the Davening with a sweet tune if he is doing so to express his soulful longing for G-d. It is however forbidden to do so to show off his voice.
Not too long: Even when doing so for holy purposes, the Chazan may not lengthen the prayer too much as it is considered Tircha Detzibura.
How loud can a Chazan Daven?[17] A Chazan who raises his voice in his prayer in order to show off his vocal skills, is doing something improper. If, however, he raises his voice to increase the concentration of the congregation and appear pleasant to them, then it is permitted and praiseworthy to do so.
Speed of Chazaras Hashatz:[18] It is an obligation upon the Chazan to make an interval between his conclusion of a blessing, and the start of the next blessing, in order so majority of the congregation can answer Amen prior to him beginning the next blessing. [In other words, he should not begin the next blessing until the congregation has finished answering Amen.] Unfortunately, due to our great sins, many people stumble in this, as when they Daven for the Amud, they quickly begin saying the next blessing immediately after concluding the previous blessing, and do not wait at all in between.]
The sections that are to be said out loud by the Chazan:[19]- Hodu:[20]
The custom is for there to be a Chazan who leads the prayers starting from Hodu. Even a Chazan whose parents are both alive may, and should, recite this Kaddish prior to Hodu if there are no mourners in Shul saying it. He concludes out loud by the words Ki Kadosh Hashem Elokeinu, Kasher Yichalnu Lach, Ki Gamal Alay, Leolam Odecka, Halelukah, Kol Afsei Aretz. The congregation is to wait until the Chazan recites these segments out loud prior to continuing with the paragraph.
B. Barchu:[21]
After half Kaddish the Chazan recites Barchu.The words Barchu Es Hashem Hamevorach are to be said aloud in order so the entire congregation here it. Upon hearing the Chazan reciting the words Barchu Es Hashem Hamevorach the congregation is to respond with the words Baruch Hahem Hamevorach Leolam Vaed. The Chazan must also answer Baruch Hashem Hamevoracvh Leolam Vaed together with the congregation. The Chazan says this statement together with the congregation and not afterwards.
Bowing: Custom for the Chazan to bow by Barchu. However the Kehal does not need to bow and is not to do so. Although while the Chazan says Barchu they should bend their head slightly downwards.
C. Birchas Yotzer Or:[22]
The Chazan is to conclude aloud the following stanzas:
- Yifa’arucha Sela.
- Makdishim Umamlichim.
- Veomrim Beyirah
D. Shema-Chazan saying Hashem Elokeichem Emes:
The custom is for the Chazan to conclude with the words Ani Hashem Elokeichem quietly to himself, and then repeat it aloud in order so he and the congregation gain another three words. Some are accustomed that the Chazan recite also the word Emes when reciting it quietly to himself [i.e. Hashem Elokeichem Emes] and then repeat the words Hashem Elokeichem Emes aloud, and so is Chabad custom. Others are accustomed for the Chazan not to recite the word Emes the first time, when he concludes it quietly to himself.
E. Adono-y Sifasaiy Tiftach:
When the Chazan repeats Shemoneh Esrei aloud, he must first say the verse of Adono-y Sifasaiy Tiftach. This verse is said quietly by the Chazan [and only then does he begin the repetition aloud].
10. Laws relating to the Chazan:
A. Davening a different Nussach than the congregation:[23]
From the letter of the law, it is permitted for a Chazan to Daven for the Amud in his Nusach even if it is a different Nussach than the Shul and congregation. Nevertheless, if this matter will lead to strife or dispute, he is to Daven the Nussach of the congregation. Practically, the public directive of the Rebbe Rayatz in such a case is for the Chazan to Daven the Nussach of the congregation. However, nonetheless, the Chazan is to Daven his own private Nussach by the silent Shemoneh Esrei.
B. Lighting two candles by Amud:
The Chabad custom is to always have two candles lit by the Amud during the prayers. Thus, prior to Shacharis, Mincha and Maariv, the Chazan should light two candles. Some are accustomed to be Yotzei these candles with turning on electric lights that are by the Amud.
C. Repeating words:
The Chazan may not repeat words when singing a section of the Davening, as is common by Hallel and Chazaras Hashatz of Shabbos and Yom Tov.
D. Laws relating to saying Kaddish:
See Chapter 15!
E. What is a Chazan to do if his Tallis Gadol/Katan arrived in middle of Davening?
A Chazan who did not have a Tallis [Gadol] until he reached Yishtabach, is to wear the Tallis and recite a blessing over it [Gadol/Katan] between Pesukei Dezimra and Yishtabach, prior to saying Yishtabach.
- Waiting for Minyan by Yishtabach-Minyan arrived after Yishtabach:[24]
In the event that a Minyan is not yet available in Shul, the Chazan is to wait between Az Yashir and Yishtabach until the arrival of the tenth man. He is to wait silently, without saying anything, until the tenth man arrives, upon which he is to say Yishtabach and Kaddish. The Chazan may wait between Az Yashir and Yishtabach even for a period of thirty minutes, which is the amount of time it takes to complete the entire Pesukei Dezimra, from Baruch Sheamar until the end of Yishtabach. [Practically, the Chazan is to wait by the end of Az Yashir, by Vehaya Hashem Limelech, and then recite from there aloud when the Minyan arrives.]
The law if the Chazan already said Yishtabach: If the Chazan already recited Yishtabach prior to the arrival of the Minyan, then after the Minyan arrives he is to repeat part of Pesukei Dezimra and then say [the half] Kaddish [and Barchu]. [Initially three verses are to be repeated aloud, although Bedieved it suffices to say two verses aloud. It is not necessary for the entire Minyan to repeat three verses, but simply the Chazan alone.] If the Chazan [and others] do not wish to repeat the verses, then Kaddish is not to be recited and they are rather to say Barchu without Kaddish.
G. Speaking between the silent prayer and Chazaras Hashatz:
There is no prohibition at all for the Chazan [or congregation] to make an interval (of matters relating to the prayer and its needs) between the silent Shemoneh Esrei and repetition. (However, it is forbidden to deal with other matters until after Nefilas Apayim, as explained in 131/1.)
H. Half Kaddish:[25]
After the conclusion of Tachanun, half Kaddish is recited by the Chazan. In the event that Tachanun is being omitted, then the half Kaddish is recited immediately after the conclusion of the Chazans repetition.
I. Kaddish Tiskabel:[26]
At the conclusion of the prayer of Uva Letziyon, Kaddish Tiskabel is to be recited by the Chazan.
Oseh Shalom: Upon the Chazan reaching the conclusion of Kaddish he is to take three steps back and only then begin saying the words of Sim Shalom.
J. Tzoa in Shul:[27]
If there is Tzoa in Shul, then if it is within the four cubits of the Chazan, or if he can smell it, then he must stop Davening until the Tzoa is covered or removed. If it is not within his four cubits and he cannot smell it, then by Pesukei Dezimra he may continue to pray, while by Birchas Shema or Chazaras Hashatz he must stop the prayer until the feces is removed or covered being that he fulfills the obligation for the public.
Who can be Chazan for Chazaras Hashatz:- Being Chazan for Chazaras Hashatz if one has yet to Daven silently:[28]
An individual may be Chazan for Chazaras Hashatz even if he has yet to Daven his silent Shemoneh Esrei. This can occur if was behind the minyan, and reached Shemoneh Esrei when they finished, and they need him to be Chazan in order to have nine answers. In such a case, he must take three steps back at the conclusion of his Shemoneh Esrei[29] and say Elokaiy Netzor and Oseh Shalom.[30]
- Being Chazan for Chazaras Hashatz a second time:[31]
Even if an individual has already prayed his silent Shemoneh Esrei, and was Chazan for Chazaras Hashatz for another Minyan, nevertheless he may be Chazan to recite Chazaras Hashatz for a second Minyan, such as if he is the only one who knows how to do so.
C. Being the Chazan for Tashlumin:[32]
In the event that one needs to make up a Tashlumin prayer and he is serving as the Chazan for the current prayer, then upon his recital of the repetition he is to have in mind to fulfill his Tashlumin prayer with it, in addition to his intent to repeat the prayer for the sake of fulfilling the obligation of those who are not expert in the prayer. [When Davening Chazaras Hashatz as a Chiyuv of Tashlumin, one is not obligated to recite Elokaiy Nitzor quietly at the end of his repetition, although he should take three steps back.[33]]
Laws for the Chazan during Chazaras Hashatz:- The verse of “Adono-y Sefasaiy Tiftach”:[34]
When the Chazan repeats Shemoneh Esrei aloud, he must first say the verse of Adono-y Sifasaiy Tiftach. This verse is said quietly by the Chazan [and only then does he begin the repetition aloud].
- Chazan taking three steps back and forwards before starting Chazaras Hashatz:[35]
In the event that the Chazan walked around between his completion of his private Shemoneh Esrei and his start of Chazaras Hashatz, [such as if after he took three steps back at the end of his private Shemoneh Esrei he then took three steps forwards and walked around or sat down waiting to begin Chazaras Hashatz] then he is to take three steps back and forwards again prior to beginning Chazaras Hashatz. However, in the event that the Chazan did not walk around between his completion of his private Shemoneh Esrei and his start of Chazaras Hashatz, then he does not need to take three steps back and forwards again prior to beginning Chazaras Hashatz, and rather he can suffice with simply taking three steps back up after he finishes his private Shemoneh Esrei and then right away begin Chazaras Hashatz. Alternatively, one can take three steps back up and simply remain waiting in that position until he is ready to start Chazaras Hashatz.
- Saying Modim:[36]
The entire Modim is to be recited out loud by the Chazan.
- Movements of head during Birchas Kohanim:
Movements during the saying of Elokeinu: The Zohar states that when the Chazan recites “Yivarechicha Hashem” he should turn his face to the Heichal; by the word “ViYishmirecha” he should turn to his right; by the words “Yaer Hashem” he should face the Heichal; by the words Panav Eilecha Vichuneka he should face his left. [Practically, however, the Chabad custom is as follows: In the first verse, the Chazan inclines his head as follows: (a) he bows to the right when saying Yivarechicha; (b) he faces right, but with his head erect, when saying Hashem; and (c) he bows forward when saying Viyishmirecha. When reading the second verse: (a) he bows to the left when saying Yaer; (b) he faces left, but with head erect, when saying Hashem; (c) he bows to the left when saying Panav and Eilecha; (d) he bows forward when saying Vichunecka. When reading the third verse: (a) he bows forward when saying Yisa; (b) he faces ahead, but with head erect, when saying Hashem; (c) he bows forward when saying Panav and Eilecha; (e) he bows to the right when saying Viyasem; (f) he bows to the left when saying Lecha; and (g) he bows his head forward when saying Shalom.]
Movements during Nesias Kapayim: If one is a Chazan in a Minyan that is performing Nesias Kapayim, the movements follow the same movements that are done by the congregation during Nesias Kapayim.
Movements for Chazan by Elokeinu, when no Nesias Kapayim
| Word | Movement |
| Yivarechicha | Bow to right |
| Hashem | Up by right |
| Veyishmirecha | Bow forward |
| Yaer | Bow to left |
| Hashem | Up by left |
| Panav | Bow by left |
| Eilecha | Bow by left |
| Vichuneka | Bow forward |
| Yisa | Bow forward |
| Hashem | Up Forward |
| Panav | Bows forward |
| Eilecha | Bows forward |
| Veyasem | Bows right |
| Lecha | Bows left |
| Shalom | Bow forward |
- Saying Yihiyu Leratzon at the end of Chazaras Hashatz:[37]
The Chazan is to recite the verse of Yehiyu Leratzon at the conclusion of his repetition.
- Elokaiy Netzor:[38]
The Chazan does not recite Elokaiy Netzor at the conclusion of the repetition, unless he did not Daven a silent Shemoneh Esrei prior to saying the repetition, or he made an error in his private prayer which required it to be repeated.
- Taking three steps back:[39]
There is no need for the Chazan to take three steps back at the conclusion of the repetition, as he will be taking three steps back upon reciting the complete Kaddish. The exception to this however is in the case that he did not Daven a silent Shemoneh Esrei prior to saying the repetition, or he made an error in his private prayer which required it to be repeated, in which case he must take three steps back. Some write that if another person will be taking over the Chazan for Ashrei-Uva Letziyon, then he is to take three steps back at the conclusion of his repetition.
- Chazan who lost his ability to continue:[40]
If a Chazan suddenly becomes incapable of continuing the repetition for whatever reason, then another person is to take him over. He is to start from the beginning of the blessing that the Chazan stopped in. If this occurred in middle of the first three or last three blessings, then he is to begin from the start of that set of three blessings.
- Chazan made mistake:[41]
If the Chazzan made a mistake in Chazaras Hashatz, then by any mistake that we require a person to repeat Shemoneh Esrei or go back, we also require the Chazan to repeat Chazaras Hashatz, or go back if he remembers in the middle. The one exception to this is if he forgot to recite Yaleh Veyavo on Rosh Chodesh, or Shabbos and Yom Tov, in which we rule that if he already completed his Shemoneh Esrei, then he is not to repeat Chazaras Hashatz, and is rather to rely on the Musaf prayer. If, however, he remembered in middle prior to concluding the repetition, then he needs to go back to Ritzei, or the middle blessing of Shabbos and Yom Tov.
- What is the Chazan to do if he accidently skipped Kedusha and said the blessing of Ata Kadosh?[42]
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 rule he is to recite Kedusha in that area and then continue with the blessing of Ata Chonen. Other Poskim rule he is to revert back to the beginning of the prayer. Other Poskim rule he is to continue his prayer as usual, [and after its completion say Shemoneh Esrei again with Kedusha].
Began the blessing of Ata Chonen: Some Poskim rule he is to revert back to the beginning of the prayer. Other Poskim rule he is to recite Kedusha in that area and then retract and repeat the blessing of Ata Kadosh. Other Poskim rule he is to continue his prayer as usual [and after its completion say Shemoneh Esrei again with Kedusha].
13. Chazan made mistake:
In his silent prayer:[43] If the Chazzan made a mistake in his silent Shemoneh Esrei then he is not to repeat his prayer in order not to trouble the congregation and is rather to rely on his repetition. However, if the mistake was made in the first three blessings and he remembered prior to finishing his prayer, then he is to return to the beginning of the prayer. If however he remembered only after he already completed his prayer, then he is not to repeat his prayer due to it being troublesome for the congregation.
In his repetition: See above Halacha 12I!
Accidentally skipped Tachanun: In the event that the Chazan began to recite Kaddish immediately after Shemoneh Esrei, instead of reciting Tachanun, some Poskim rule that Tachanun is nevertheless to be recited after the Kaddish. Others however rule that Tachanun is to be omitted and one thus continues with Ashreiy, or Kerias Hatorah. If the Chazan has not yet completed the Kaddish, then if he has not yet reached the middle of the second stanza of the Kaddish he is to be stopped, and Tachanun is to be recited.
_____________________________________________________________[1] See Admur 53; Ketzos Hashulchan 17; Shulchan Menachem 1:62; Ishei Yisrael 14; Tefila Kehilchasa 26
[2] See Admur 53:4-5; Ketzos Hashulchan 17:1
[3] See Ketzos Hashulchan 17:1 footnote 1
[4] See Admur 53:9; Ketzos Hashulchan 17:1
[5] See Admur 53:25; Ketzos Hashulchan 17:4
[6] See Admur 55:25; Ketzos Hashulchan 17:4
[7] See Admur 53:19; Ketzos Hashulchan 17:2
[8] See Admur 53:29; Ketzos Hashulchan 17:3
[9] See Admur 53:26; Ketzos Hashulchan 17:5
[10] See Admur 53:26; Ketzos Hashulchan 17:5
[11] See Admur 53:26; Ketzos Hashulchan 17:5; Kitzur SHU”A 26; Biur Halacha 132 “Kuntrus Mamar Kadeishim”; Gesher Hachaim 30; Nitei Gavriel 2:48; Piskeiy Teshuvos 132:23
[12] Admur 53:2; Ketzos Hashulchan 14 footnote 5
[13] Ketzos Hashulchan 14:1
[14] Ketzos Hashulchan 14 footnote 5
[15] Admur 90:1
[16] See Admur 53:14; Ketzos Hashulchan 17:6
[17] Admur 101:3; Ketzos Hashulchan 17:6
[18] See M”B 124:37; Kaf Hachaim 124:49; Halacha Berurah [Yosef] 124:26
[19] Ketzos Hashulchan 19:7
[20] Ketzos Hashulchan 14:1
[21] Admur 57; Ketzos Hashulchan 18:8-9
[22] Ketzos Hashulchan 19:7
[23] See Poskim in Nitei Gavriel 54:4; Shulchan Menachem 1:171-174; Piskiey Teshuvos 68:4
[24] Admur 53:3; 54:4; Rama 53:3; M”A 53:5; Maharil Tefila 7; Chesed Lealafim 54:3; Kitzur SHU”A 15:1; Kaf Hachaim 55:5; Ketzos Hashulchan 18:10; Piskeiy Teshuvos 53:4
[25] Ketzos Hashulchan 24:8
[26] Ketzos Hashulchan 24:8
[27] See Admur 79:3; Ketzos Hashulchan 10:14
[28] Admur 124:3; Ketzos Hashulchan 22:1
[29] Admur 123:7
[30] Ketzos Hashulchan 22:1
[31] Admur 69:8; Ketzos Hashulchan 22:1
[32] See Admur 108:6; M”B 108:6; Ketzos Hashulchan 28:2; Piskeiy Teshuvos 89:6
[33] Piskeiy Teshuvos 122:3; To note however that in such a case many are accustomed to recite Elokaiy Netzor despite it being a Tircha Detzibura. Vetzaruch Iyun as to their source; See Admur 122:1 for the background of Elokaiy Netzor.
[34] See Admur 111:1; Ketzos Hashulchan 22:4
[35] See Admur 105:1; M”A 105:2; Sicha of Rebbe Rayatz 5704 p. 147
[36] Ketzos Hashulchan 22 footnote 23
[37] Admur 123:8; Ketzos Hashulchan 22:11
[38] Ketzos Hashulchan 22:11
[39] Admur 123:7; Ketzos Hashulchan 22:11; Piskeiy Teshuvos 123:4
[40] Ketzos Hashulchan 22:13
[41] Admur 126:4; Ketzos Hashulchan 21:14
[42] Piskeiy Teshuvos 126:2
[43] Admur 126:4; Ketzos Hashulchan 21:12
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