Chapter 17: Laws of Hefsek-Talking & Interruptions[1]

The definition of a Hefsek:

1. Talking:[2]

It is forbidden for one to speak during prayer, beginning from the blessing of Baruch Sheamar until after Shemoneh Esrei. Furthermore, it is a known and renowned Takana not to speak at all in Shul from the very beginning of the prayers of the Chazan [i.e. Hodu] until its conclusion [i.e. the last Kadddish]. Those who speak during Davening are to be chastised and admonished. One who speaks during Chazaras Hashatz, is a great sinner as he is showing that he does not have a portion in the God of Israel.

Punishment:[3] They once found Eliyahu Hanavi leading a caravan of 4000 camels with baggage of wrath and anger to give retribution to those who speak during Kaddish between Amen Yihei Shimei Raba and Yisbareich, or between Kadosh and Barchu in Kedusha, or between one blessing and another in Birchas Kerias Shema, or between one paragraph and another in the Shema, or between Kaddish and Barchu.

1. Writing, text messaging, WhatsApping, during Davening:

Initially, one is not to write or send text messages during Davening unless it is a time of real need, and he is not within the first paragraph of Shema, Shemoneh Esrei, or between Goal Yisrael and Shemoneh Esrei.

1. Using the bathroom in middle of Davening:[4]

Before Baruch Sheamar:  If prior to saying the blessing in Baruch Sheamar one feels an urge to defecate or urinate, then he is obligated to do so. This applies even if withholding his needs will not transgress Bal Tishaktzu.

Between Baruch Sheamar and Shemoneh Esrei-Defecating:  One who did not feel the need to use the bathroom before Davening and then suddenly in middle of Davening became aroused with a desire to relieve himself , then even if he is in the middle of the blessings of the Shema, or is in the middle of Pesukei Dezimrah, after the blessing in Baruch Sheamar , then he may not  stop to relieve himself [for a bowel movement] if he can withhold his bowels until after the prayer [i.e. Shemoneh Esrei]. [This applies even if withholding one’s needs will cause him to transgress Bal Tishaktzu. This follows the ruling of Admur in his Siddur. However, according to the Mishneh Berurah, one who feels a need to urinate or defecate, must always do so prior to beginning Birchas Shema, or Shemoneh Esrei, unless she can withhold himself for a Shiur Parsa.]

Between Baruch Sheamar and Shemoneh Esrei-Urinating: If one has an urge to urinate during Davening, then he may stop to urinate even in middle of Kerias Shema [and certainly during Pesukei Dezimra], although he is not obligated to do so, and may withhold his needs until after Shemoneh Esrei, if he so chooses. [This follows the ruling of Admur in his Siddur. See above for the ruling of the Mishneh Berurah]

During Shemoneh Esrei:  If one has already begun Shemoneh Esrei, he may not relieve himself at all, neither to defecate or urinate, even if he has a very strong urge [and will transgress Bal Tishkatzu].

May one say Asher Yatzar in middle of Davening? When one goes to the bathroom [to urinate ] in middle of Davening, some Poskim  rule he may say Asher Yatzar in middle of Pesukei Dezimra [even if one is in middle of a paragraph ]. Nonetheless, it is best to delay the Asher Yatzar and recite it between the paragraphs [i.e. Bein Haperakim] of Pesukei Dezimra. Certainly, it may be recited between Yishtabach and Yotzer Or. Other Poskim however rule it may not be said during Pesukei Dezimra  and is to be said either between Yishtabach and Yotzer Or, or after Davening. It is forbidden to recite Asher Yatzar during Birchas Shema, and hence if one urinated during Birchas Shema he is to delay the Asher Yatzar until after Shemoneh Esrei

 

1. Repeating words:

One may not repeat words or sentences of reference to Hashem in close proximity if it can be viewed as if the repetition is for the sake of a second deity. This applies even if one is not in the midst of Davening. Hence it is forbidden to repeat the words of the verse of Shema, or Modim. It is however permitted to repeat the verse Hashem Hu Haelokim, and Baruch Sheim which is said after Shema, and one may answer Amen Amen. It is permitted to repeat all words and verses if some time has passed in-between.

In Davening: During Davening it is improper to repeat any word, even if it does not have connotation of a second deity. The reason for this is because it constitutes an interruption if one is found in an area of Davening in which an interruption is forbidden. Furthermore, even if one is found in an area of Davening in which an interruption is permitted, it is improper to repeat words of Davening, as the wording of the prayer was given in an exact number of words and letters. 

Repetition due to lack of Kavana: The above applies even if one desires to repeat words due to lack of Kavana, and in such a case he is to think the words in his mind rather than verbalize them. Some Poskim, however, are lenient in such a case.

May the Chazan repeat words when singing a section of the Davening, as is common by Hallel and Chazaras Hashatz of Shabbos and Yom Tov? No. The congregation is also to refrain from doing so when singing the prats together with the Chazan.

1. Drinking during Davening:[5]

Once one has begun Baruch Sheamar it is forbidden to drink until after Shemoneh Esrei [and Tachanun], as it is forbidden to make a speech interruption and recite a blessing over the drink during Davening. This prohibition applies even between the paragraphs [i.e. Bein Haperakim]. However, prior to Baruch Sheamar and after Shemoneh Esrei [and Tachanun] it is permitted to recite a blessing over a drink.

Eating during Shacharis: It is forbidden to eat even before Davening. Even those that are accustomed to eating a snack before Davening in order to have strength to Daven [see 89/5] may not eat beginning from Baruch Sheamar until after Shemoneh Esrei [and Tachanun] as stated above regarding drinking during Davening.

If one is very thirsty, or feels sick, and is having trouble concentrating in Davening, may he take a drink past Baruch Sheamar? Some write that it is permitted to say a blessing on a drink, and drink it, in the event that one is very thirsty, or is sick, and as a result is experiencing difficulty in concentration. In such a case, it is best to delay the drinking until between the paragraphs [Bein Haperakim].

If one had a drink before Davening and did not yet recite an after blessing, may he drink during Davening, past Baruch Sheamar? If one consciously had in mind not to conclude his drinking session upon beginning to Daven, and thus the Bracha Rishona that he said on the drink carries over, then seemingly it is permitted to drink even past Baruch Sheamar, being that he is not required to say a new blessing. However, some  write that the actual act of drinking is itself an interruption. Practically, this should not be done unless one is very thirsty, as stated above.

If one ate or drank before Davening and forgot to recite an after blessing, may he do so past Baruch Sheamar? Yes, as if he waits until after Davening, the time for which he can recite the after blessing may have expired [Shiur Ikkul]. One is to recite the after blessing between the paragraphs [Bein Haperakim].

 

Making a Hefsek for the sake of a Mitzvah:[6]

2. General rule:

Hefsek for the sake of a Mitzvah: It is forbidden to make an interruption between Baruch Sheamar [and Yishtabach, and between Birchas Shema] and Shemoneh Esrei even for the sake of a Mitzvah [with exception to those cases explicitly recorded in the Poskim].

Between Yishtabach and Yotzer Or: Some Poskim rule that between Yishtabach and Yotzer Or, one may even initially speak for the sake of a Mitzvah. [However, other Poskim rule one may not speak for the sake of a Mitzvah even between Yishtabach and Yotzer Or.] Practically, the custom and final ruling follows the former opinion. [However, some Poskim rule that today the custom is to no longer make an interruption in-between Yishtabach and Yotzer Or, even for the sake of a Mitzvah.]

If one accidently skipped part of Pesukei Dezimra, may he recite it between Yishtabach and Yotzer Or? If one accidently skipped part of Pesukei Dezimra, it is permitted to recite the skipped paragraphs between Yishtabach and Yotzer Or.  Thus, if one accidently skipped Az Yashir, and already recited the blessing of Yishtabach, he may recite Az Yashir between Yishtabach and Yotzer Or. Likewise, if one accidently skipped Nishmas on Shabbos or Yom Tov, and already said the prayer of Yishtabach as he is accustomed to do during the week, then it may be recited between Yishtabach and Yotzer Or. [The same applies if one purposely skipped part of Pesukei Dezimra in order to catch up with the Minyan, and then realized that there would anyways be a delay until Shemoneh Esrei. Likewise, if one did not recite one of the paragraphs with concentration, such as Ashrei and Poseiach Es Yadecha, then it may be repeated between Yishtabach and Yotzer Or.]

May one say Tehillim between Yishtabach and Yotzer Or? No. One may not recite Tehillim or verbally learn Torah between Yishtabach and Yotzer Or. One may however learn from a Sefer in his thought.

1. To wear a Tallis Gadol/Katan:[7]

Pesukei Dezimra: One who did not have a Tallis [Gadol/Katan] [or forgot to put on a Tallis] until he reached Yishtabach, is not to recite a blessing over the Tallis [Gadol/Katan] between Pesukei Dezimra [i.e. Az Yashir] and Yishtabach. It goes without saying that he may not say a blessing over the Tallis in middle of Pesukei Dezimra [even Bein Haperakim, and certainly not in middle of a Perek]. However, one may recite a blessing over the Tallis between Yishtabach and Yotzer. [Thus, in the event that Tallis arrived in middle of Pesukei Dezimra, one is to place it on without a blessing, and between Yishtabach and Yotzer is to then shake the Tzitzis and recite a blessing. ]

Birchas Shema and Shema: If one remembered to put on a Tallis or received a Tallis , after Yotzer but before completing the blessing of Goal Yisrael, he may place the Tallis on without a blessing and after Shemoneh Esrei he is to shake the Tzitzis and recite a blessing.  This applies whether he is in middle of a Perek or is in between the Perakim; in either case he may put on the Tallis, but may not say a blessing. This applies even if one is in the middle of one of the Parshiyos of Shema; with exception to if one is in the middle of the first paragraph of Shema, in which case he may not even wear the Tallis without a blessing.

Geula and Tefillah:  If one is already between Geula and Tefillah, having already completed the blessing of Goal Yisrael, he may not put on the Tallis even without a blessing.

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.

1. Acknowledging the greetings of another During prayer:

If one is in the midst of prayer, he is to respond to another’s greeting, unless one is in an area of prayer where he may no longer speak, such as between Baruch Sheamar and Shemoneh Esrei. 

1. Speaking/Hefsek for the sake of Davening:

Some Poskim rule that the above prohibition against making a Hefsek even for the sake of a Mitzvah only refers to a Mitzvah that does not involve the Davening. However, one may speak for the sake of Davening [such as in the examples to be explained] whether in Pesukei Dezimra or Birchas Shema. Other Poskim however rule one may not speak even for the sake of Davening, [with exception to the cases to be explained], and so is the ruling of Admur. Practically, in a time of need one may be lenient during Pesukei Dezimra.

May one ask someone to join the Minyan? Yes. It is permitted to do so even if one is in Birchas Shema. However, one should only do so if he cannot communicate through writing [i.e. SMS messaging, WhatsApp etc].

May one announce the page number for the congregants of the Minyan? Some Poskim rule that one may do so between the Perakim of Pesukei Dezimra, however not in Birchas Shema. Initially, however, one is to prepare cards with the page numbers and raise them upon reaching the place, for the congregation to see. One may not announce the page numbers in Birchas Shema, even if it means that he will have to Daven in private at home. [Nonetheless, some Poskim are lenient even in such a case.]

May one correct the Baal Korei if he is in middle of Pesukei Dezimra? Yes. [However, only if this is a correction that is due to a pronunciation which invalidates the words.]

If one remembered in middle of Davening that he did not recite Birchas Hatorah what is he to do? If one remembers in middle of Pesukei Dezimra, or between Yishtabach and Barchu, then he is to stop and recite all three blessings of Birchas Hatorah, including the verses of Birchas Kohanim. If, however, he already began Birchas Shema, then he may no longer stop to say it.  Some Poskim rule he is to intend not to fulfill his obligation with Ahavas Olam and then recite Birchas Hatorah after Davening. Others however rule that one is to specifically intend to fulfill his obligation with Ahavas Olam and is to then learn Torah immediately after Davening. Practically, one is to follow the latter opinion.

1. Getting an Aliyah in the middle of Davening:[8]

Lechatchila: It is initially forbidden for the Gabaiy to call any person up for an Aliyah if he is in the middle of Pesukei Dezimra, or Birchas Shema [past Yotzer Or], unless he is the only Kohen or Levi in Shul, and is within Pesukei Dezimra [and not past Yotzer Or]. [Some Poskim however allow one who is between Yishtabach and Yotzer Or to be called up even initially.] When a Kohen or Levi is past Yotzer Or and thus cannot be called up, he is to leave Shul prior to the Aliyah, if he is the only Kohen or Levi present.

Bedieved: If one who is past Baruch Sheamar, but before Goal Yisrael, was called up to the Torah, then according to Ashkenazi custom he is to go up for the Aliyah and say the blessings. This applies even if he is a Yisrael, and even if he was in the midst of reading the Shema. If the person was called up in middle of a paragraph, he should hurry and try to reach the end of the paragraph, or end of that topic, if it will not delay the reading.

Reading along in Torah: If one who is in middle of Pesukei Dezimra was called up for an Aliyah, then he may read along together with the Baal Korei. If he is in the middle of Shema or Birchas Shema, he is not to read at all inside the Torah together with the Baal Korei.

Mi Shebeirach for Aliyah Letorah: One who received an Aliyah in middle of Pesukei Dezimra or Shema may not ask for a Mi Shebeirach.

Finishing the paragraph:[9] Whenever one is called up for an Aliyah in middle of Davening, it is best for him to try to quickly reach the end of the paragraph that he is holding in, and only then go up for the Aliyah. If however this will take time and delay the reading, then he is to go up even in middle of the chapter.

May one who was motioned up while in middle of Davening say his name? Seemingly no, as it is forbidden for him to go up while in middle of Davening.

1. May a Baal Korei read if he is in middle of Davening?[10]

If no one else is able to read from the Torah, then a Baal Korei who is in middle of Davening may read from the Torah, even if he is in middle of Shema, or Birchas Kerias Shema. Although he should try to finish the paragraph.

1. May Kaddish Derabanan of before Hodu be recited after Baruch Sheamar?

Before Baruch Sheamar: If one did not have a Minyan available at the time that Kaddish Derabanon is recited before Hodu, and a Minyan later became available before Baruch Sheamar, the Kaddish may still be recited. [It is not to be recited between the end of Mizmor Shir Chanukas Habayis, and the phrase of Hashem Melech, but rather afterword’s, before Baruch Sheamar. It is to be recited only after a number of verses have been said aloud after the Minyan has arrived.  Initially three verses are to be recited aloud, although Bedieved it suffices to say two verses aloud.  Alternatively, someone should repeat the saying of Davar Halameid, and Yehi Ratzon, and then say Kaddish afterwards. Alternatively, someone should say the Drasha of Rebbe Chanania Ben Akashya Omer. ]

Past Baruch Sheamar: If one did not have a Minyan available at the time that Kaddish Derabanon is recited before Hodu, and a Minyan later became available sometime during Peuskei Dezimra, then some Poskim  rule the Kaddish may be recited, even if both the Minyan and the person reciting it are already past Baruch Sheamar. Other Poskim , however, rule it may not be recited after the Minyan has reached Baruch Sheamar, even if the person reciting on behalf of the Minyan is before Baruch Sheamar.  [This applies even if the person saying the Kaddish is a Yasom.]

Minyan is before Baruch Sheamar-but the one saying Kaddish is after Baruch Sheamar: If the Minyan is before Baruch Sheamar, but the individual who desires to say the Kaddish is after Baruch Sheamar, he may not say this Kaddish. [If, however, he is a Yasom within 11 months of the passing of a parent, then he may recite the Kaddish even if he is past Baruch Sheamar.]

1. May one say Kaddish Yasom in the midst of Davening:

Non-Yasom: One who is not a Yasom [not within 11 months of a parents passing] may not make an interruption to recite Kaddish Yasom/Derabanan within Davening starting from Baruch Shemara until after Shemoneh Esrei.

Yasom: One who is a Yasom [within 11 months of the passing of a parent] may stop to say Kaddish Yasom/Derabanan within Pesukei Dezimra.  Some Poskim rule one may stop to do so even in the midst of a paragraph. Other Poskim however rule one may only do so between the paragraphs [Bein Haperakim]. [Practically, it is best to do so only between the paragraphs [Bein Haperakim].] Some Poskim rule it may be recited even in middle of Birchas Shema [during Bein Haperakim]. Other Poskim rule one may not say Kaddish Yasom during Birchas Shema [even Bein Haperakim].

Yartzite: On the day of a Yahrzeit one follows the same law as a Yasom that is within 11 months of the passing of a parent.

  Answering Amen, Baruch Hu Uvaruch Shemo, Kedusha, Barchu, and Modim in Davening:

3. Amen:

Pesukei Dezimra:[11] In middle of Pesukei Dezimra it is permitted to answer Amen for all blessings. See Halacha 4 for the full details of this subject!

Shema and Birchas Shema:[12] One may not answer Amen in middle of Kerias Shema or its blessings, including between the paragraphs, for any blessing, with exception to certain blessings. However, one may answer Amen for certain stanzas of Kaddish in middle of Kerias Shema and its blessings. One may recite Amen Yihei Shemei Raba, and the Amen of Damiran Bealma. One is to say the words Amen Yihei Shemei Raba up until the word Yisbareich, including the word Yisbareich. One is to stop Davening when kaddish is being said and pay attention to the words until the words of Damiran Bealma recited, after which one is to answer Amen and he may then resume his prayers. See Halacha 4 for the full details of this subject!

Shemoneh Esrei: One may not answer Amen in middle of Shemoneh Esrei for any purpose.

May one answer Amen to a Mi Shebeirach if he is in middle of Davening? No. Starting from the blessing of Baruch Sheamar one may no longer answer Amen to a Mi Shebeirah and the like, even though one may answer Amen to a blessing which was instituted by the Sages.

1. Baruch Uvaruch Shemo:[13]

One who is in an area of Davening in which it is forbidden to make an interruption, which is from Baruch Sheamar in Pesukei Dezimra until after Shemoneh Esrei, then he may not answer Baruch Hu Uvrach Shemo to a blessing. [This applies even between the Perakim during Pesukei Dezimra. One may not answer Baruch Hu Uvaruch Shemo even between Yishtabach and Yotzer.]

C. Kedusha:

Pesukei Dezimra:[14] In middle of Pesukei Dezimra one may answer and recite the entire Kedusha. Even the additional parts of Kedusha added on Shabbos and Yom Tov may be recited in Pesukei Dezimra. See Halacha 4 for the full details of this subject!

Shema:[15] One may answer for certain stanzas of Kedusha in middle of Kerias Shema and its blessings. One may recite Kadosh Kadosh, Baruch Kevod, and Yimloch. One may not say Nakdishach. In middle of Shema or Birchas Shema on Shabbos and Yom Tov one may not say the stanzas that are added into the Kedusha for these days. The same applies regarding the words Leumasam and Divrei Kadshecha which are said by the Chazan by Kedusha of the weekday, that they may not be said by the congregation if one is in middle of Kerias Shema and its blessings.

D. Barchu:

Pesukei Dezimra: In middle of Pesukei Dezimra, one may stop to answer to Barchu.

Shema: One may answer for Barchu in middle of Kerias Shema and its blessings. One is to say the words “Baruch Hashem Hamevorach Leolam Vaed.” However, one should not answer Amen after the Chazan repeats this stanza out loud.

E. Modim:

Pesukei Dezimra:[16] In middle of Pesukei Dezimra one may stop to answer and recite the entire Modim.

Shema: One may answer for the beginning of Modim in middle of Kerias Shema and its blessings. One may only say the first three words of Modim Anachnu Lach and not more. One is to bow upon saying it.

  The parts of Davening and their corresponding Hefsek laws:

4. Pesukei Dezimra:[17]

Definition of Pesukei Dezimra: Pesukei Dezimra is considered from after Baruch Sheamar until the start of the blessing of Yishtabach.

Speaking: From the beginning of Baruch Sheamar [from when Hashems name is said] until after Shemoneh Esrei, it is forbidden to speak.

Hebrew:[18] It is forbidden to speak even in Lashon Hakodesh.

Torah learning: One may not learn Torah in middle of Pesukei Dezimra.

Yehi Kavod-Hashem Melech:[19] In midst of the verse Hashem Melech Hashem Malach in Yehi Chivod, one may not make an interruption, just as we rule between Elokeichem and Emes.

Hefsek in Baruch Sheamar:[20] The middle of Baruch Sheamar, between its start and concluding blessing, has the same law as Birchas Kerias Shema regarding the laws of making an interruption, and hence one may only answer for Kedusha, Yihei Shmei Raba, Barchu, Amen of Damirun Bealma in Kaddish, Hakeil Hakodosh and Shomeia Tefila of Chazaras Hashatz. It is a disputed if one may answer Amen for after the Chazzans blessing of Baruch Sheamar while in middle of the blessing section of Baruch Sheamar, and therefore one is not to answer Amen.

Answering Amen:[21] In middle of Pesukei Dezimra it is permitted to answer Amen for all blessings.

Baruch Hu Uvaruch Shemo:[22] One may not answer Baruch Hu Uvaruch Shemo in middle of Pesukei Dezimra.

Kedusha:[23] In middle of Pesukei Dezimra one may answer and recite the entire Kedusha.

Kedusha on Shabbos:[24] Even the additional parts of Kedusha added on Shabbos and Yom Tov may be recited in Pesukei Dezimra.

Modim:[25] In middle of Pesukei Dezimra one may stop to answer and recite the entire Modim.

Barchu: In middle of Pesukei Dezimra one may stop to answer to Barchu.

Shema:[26] If the congregation is reciting Shema, one is to stop to say the first verse of the Shema even if he is in the middle of Pesukei Dezimra.

Aliyah to Torah in middle of Pesukei Dezimra:[27] A Yisrael may not initially be called up for an Aliyah during Pesukei Dezimra. However, a Kohen or levi may be called up for an Aliyah during Pesukei Dezimra if there is no other Kohen or Levi available. Bedieved, if one had already been called up to the Torah, then he may go up for the Aliyah and say the blessings and even read inside with the Baal Korei, even if he is a Yisrael. See Halacha 2 for the full details of this subject!

Blessing of Thunder and lightning: One may recite the blessing over thunder or lightning in middle of Pesukei Dezimra. One may stop to say the blessing even if he is in middle of a verse.

Using the bathroom: One may not  stop defecate if he can withhold his bowels until after the prayer [i.e. Shemoneh Esrei]. However, one may stop to urinate, although he is not obligated to do so, and may withhold his needs until after Shemoneh Esrei, if he chooses.

Asher Yatzar: When one goes to the bathroom [to urinate] in middle of Davening, some Poskim  rule he may say Asher Yatzar in middle Pesukei Dezimra [even if one is in middle of a paragraph ]. Nonetheless, it is best to delay the Asher Yatzar and recite it between the paragraphs [i.e. Bein Haperakim] of Pesukei Dezimra. Certainly, it may be recited between Yishtabach and Yotzer Or. Other Poskim however rule it may not be said during Pesukei Dezimra and is to be said either between Yishtabach and Yotzer Or, or after Davening. 

Returning to the beginning of the Pasuk:[28] If one answered for a Divrei Kedusha [i.e. Amen, etc] in middle of a verse, one is to restart from the beginning of that verse.

B. Shema and Birchas Shema:[29]

Gestures:[30] It is forbidden for one to make any gestures to another individual in middle of the first paragraph of Shema. One may not make a gesture to his friend using his eyes [such as to wink at him] or his lips or his fingers. This applies even if it is being done for the sake of a Mitzvah. However, from the second paragraph and onwards one may make a gesture to another individual for the sake of even a slight mitzvah.

Torah learning and other activity:[31] It is forbidden for one to involve himself in any activity that requires concentration in the middle of the reading of the Shema. This applies, even to a mitzvah activity. This applies, even during the second or third paragraph of the Shema. Thus, it is forbidden for one to stop to study Torah in middle of the Shema. Furthermore, this prohibition applies not just during the recital of the Shema, but also during the recital of the blessings of the Shema, or during the recital of any blessing, as one may not remove his mind from the content of the blessing that he is saying.

Answering for Kaddish:[32] One may answer for certain stanzas of Kaddish in middle of Kerias Shema and its blessings. One may recite Amen Yihei Shemei Raba, and the Amen of Damiran Bealma. One is to say the words Amen Yihei Shemei Raba up until the word Yisbareich, including the word Yisbareich. One is to stop Davening when Kaddish is being said and pay attention to the words until the words of Damiran Bealma recited, after which one is to answer Amen and he may then resume his prayers.

Answering Amen: One may not answer Amen in middle of Kerias Shema or its blessings, including between the paragraphs[33], for any blessing, with exception to the following blessings.

Amen for Hakeil Hakadosh: One may answer Amen for the blessing of Hakeil Hakadosh in middle of Kerias Shema and its blessings.

Amen for Shomeia Tefila: One may answer Amen for the blessing of Shomei Tefila in middle of Kerias Shema and its blessings.

Amen for Yotzeir Hameoros:[34] One may answer Amen for the blessing of Yotzeir Hameoros if one has already concluded the blessing and has yet to begin the next blessing, and hears the conclusion of the blessing said by the Chazan or another individual. Accordingly, one should hurry and conclude the blessing prior to the Chazzan in order so he can answer Amen to his blessing.

Amen for Habocher Beamo Yisrael Beahava: It is disputed amongst the Poskim if one is to answer Amen the blessing of Ahavas Olam. Practically, the Ashkenazi custom is for the congregation to answer Amen to the blessing of Ahavas Olam said by the Chazan. According to this approach, one should hurry and conclude the blessing prior to the Chazzan in order so he can answer Amen to his blessing.[35] The Sephardi custom, however, is not to answer Amen. Due to the dispute and discrepancy, many of both Sephardi and Ashkenazi background conclude the blessing together with the Chazan in order to avoid the need to answer Amen. The Chabad custom is to avoid the situation through having the blessing concluded in silent [by both the Chazan and other individual congregants in order not to cause others to make an interruption to answer this Amen between the end of the blessing and Shema].

Answering for Birchas Hatorah by Aliyah: One may answer for Birchas Hatorah in middle of Kerias Shema and its blessings. One is to say the words “Baruch Hashem Hamevorach Leolam Vaed” after haring Barchu. One may answer Amen for both before and after blessings of Birchas Hatorah, which is the blessing of Nosein Hatorah.

Barchu: One may answer for Barchu in middle of Kerias Shema and its blessings. One is to say the words “Baruch Hashem Hamevorach Leolam Vaed.” However, one should not answer Amen after the Chazan repeats this stanza out loud.

Blessing of thunder and lightning: One may recite the blessing over thunder or lightning in middle of Kerias Shema and its blessings. One may stop to say the blessing even if he is in middle of a verse of Shema.

Modim: One may answer for the beginning of Modim in middle of Kerias Shema and its blessings. One may only say the first three words of Modim Anachnu Lach and not more. One is to bow upon saying it.

Kedusha:[36] One may answer for certain stanzas of Kedusha in middle of Kerias Shema and its blessings. One may recite Kadosh Kadosh, Baruch Kevod, and Yimloch. One may not say Nakdishach. In middle of Shema or Birchas Shema on Shabbos and Yom Tov one may not say the stanzas that are added into the Kedusha for these days. The same applies regarding the words Leumasam and Divrei Kadshecha which are said by the Chazan by Kedusha of the weekday, that they may not be said by the congregation if one is in middle of Kerias Shema and its blessings.

Heard Shema:[37] If one heard the congregation reciting the Shema while he is in middle of Birchas Shema, then he is not to stop to recite the words of Shema. Rather, he is to read whatever he is up to in the same Niggun as the Shema is recited by the congregation [and should cover his eyes while doing so[38]].

Using the bathroom: One may not stop to defecate if he can withhold his bowels until after the prayer [i.e. Shemoneh Esrei]. However, one may stop to urinate even in middle of Kerias Shema, although he is not obligated to do so, and may withhold his needs until after Shemoneh Esrei, if he so chooses.

Asher Yatzar:[39] One may not recite Asher Yatzar in middle of the Shema or Birchas Shema.

Aliyah to Torah in middle of Shema:[40] It is initially forbidden for the Gabaiy to call any person up for an Aliyah if he is in the middle of Birchas Shema [past Yotzer Or] even if he is the only Kohen or Levi in Shul, and he is rather to leave Shul prior to the Aliyah. Bedieved, if one had already been called up to the Torah, then he may go up for the Aliyah and say the blessings and even read inside with the Baal Korei, even if he is a Yisrael. If he is in the middle of Shema or Birchas Shema, he is not to read at all inside the Torah together with the Baal Korei. See Halacha 2 for the full details of this subject!

Wearing Tefillin in middle of Shema or Birchas Shema: If one received Tefillin in middle of Birchas Shema, prior to the start of Shema, then between the paragraphs he may wear the Tefillin with a blessing.[41] If he received the Tefillin in middle of Shema, from Veahavta and onwards, then he may wear them with a blessing even in middle of the paragraph.[42] If one received Tefillin after he concluded the blessing of Goal Yisrael, but prior to starting Shemoneh Esrei, then he is to wear the Tefillin without a blessing. After Shemoneh Esrei one is to move the Tefillin and then recite a blessing over them.

Wearing a Tallis in middle of Shema or Birchas Shema:[43] If one received his Tallis in middle of Shema or Birchas Shema, or simply forgot to wear it until then, then he is to wear it without a blessing. He may wear the Tallis even in middle of the second or third paragraph of Shema, however, he may not place it on in middle of the 1st paragraph of Shema. After Shemoneh Esrei he is to shake the Tzitzis and say a blessing. If one received a Tallis after he concluded the blessing of Goal Yisrael, but prior to starting Shemoneh Esrei, he may not stop to wear the Tallis even without a blessing.

Interruption in sentence of Shema and Baruch Sheim:[44] One may not make an interruption in the middle of saying the Pasuk of Shema or Baruch Sheim for any matter, including any Davar Shebekedusha. This applies likewise between the verse of Shema and Baruch Sheim. Thus, from the first word of Shema one may not make an interruption until one finishes the verse of Baruch Sheim Kevod Malchuso.

Interruption between Elokeichem and Emes:[45] One may not make an interruption for any matter between the words Hashem Elokeichem and Emes Veyatziv. [If, however, the time of Toch Kdei Dibbur will pass by the time he will finish the word Veyatziv to answer to a Davar Shebekedusha, then one may stop to answer a Davar Shebekedusha between the words Emes and Vayatziv.[46]]

Middle of verse:[47] Whenever one may stop to answer a Davar Shebekedusha, one may do so even in middle of a verse. Nonetheless, it is initially best for one to wait at the end of an episode in the verse, and then answer if possible, in order not to make an interruption in middle of an episode. For example, in the verse of Visamtem one can stop between the words Nafshichem and Ukishartem, which is a different topic, however, one should not stop between the words leading up to Nafshichem being that this is all a single topic. Nonetheless, if one is unable to arrange to answer between the two topics in a single verse, then he may answer even the middle of a single topic. Nonetheless, in such a case one should restart from the beginning of that verse.

By end of blessing:[48] Whenever one stops to answer a Davar Shebekedusha right before the concluding blessing of a paragraph, such as right before the words Baruch Ata Hashem, then one is to go back to the start of that topic and restart from one or two verses prior to the concluding sentence. For example, in the blessing of Yotzer Or one should restart from the verse of Michadesh Betuvo, while in the blessing of Ahavas Olam one should restart from the verse of Vikeiravtanu Malkeinu.

A long Hefsek-From where to restart the Shema or blessings of Shema if one made a long interruption in the middle:[49] If one stopped in middle of the reading of the Shema or the reading of Birchas Shema, then so long as this stop was not due to a Halachic prohibition which forbade him from continuing his Davening [i.e. one using the bathroom or due to the finding of feces in the vicinity], then he is to continue from wherever he left off. This applies even if much time passed in between, including if enough time has passed for him to have recited the entire Shema in the interim. This applies even if one transgressed and talked in between for the amount of time it takes to say the entire Shema, nevertheless, he does not need to restart from the beginning. Certainly, this applies by a silent interruption, that he is to restart from where he left off. If, however, one stopped his prayer due to a Halachic impediment which prohibits him from Davening, such as if he had to go to the bathroom, or he found feces in the area that he was praying, then if the interruption was long enough for the individual to be able to read the entire Shema within the interim, or if he was holding by the Shema blessings and the interruption was long enough to recite the entire blessing, then he is required to repeat from the beginning of the Shema, or from the beginning of that blessing of Birchas Shema if that is where he is holding in prayer.

Definition of Bein Haperakim:[50] Bein Haperakim, between the chapters, is defined as follows:

1. Between Yotzer Hameoros and Ahavas Olam.
2. Between Amo Yisrael Beahava and Shema.
3. Between Uvisharecha and Vehaya Im Shamoa.
4. Between Al Haretz and Vayomer.

C. Goal Yisrael:[51]

One may not make an interruption or interupption for any matter between Goal Yisrael and the start of Shemoneh Esrei.

Amen of Goal Yisrael:[52] One may not answer Amen after Goal Yisrael even to the blessing of Chazan of Goal Yisrael. However, one who wishes to abide by all opinions, is to intend to finish the blessing of Goal Yisrael together with the Chazan, in which case one would not be obligated to answer Amen according to the accepted custom.

On Shabbos: [53] However, on Shabbos, one may make an interruption for a Davar Shebekidusha between Goal Yisrael and the start of Shemoneh Esrei, as on Shabbos there is no obligation to proximate the two. Nevertheless, even on Shabbos, it is best to conclude Goal Yisrael together with the Chazan in order to be exempt from answering Amen.

Tallis between Goal Yisrael and Shemoneh Esrei:[54] If one received a Tallis after he concluded the blessing of Goal Yisrael, but prior to starting Shemoneh Esrei, he may not stop to wear the Tallis even without a blessing.

Tefillin between Goal Yisrael and Shemoneh Esrei:[55] If one received Tefillin after he concluded the blessing of Goal Yisrael, but prior to starting Shemoneh Esrei, then he is to wear the Tefillin without a blessing. After Shemoneh Esrei one is to move the Tefillin and then recite a blessing over them.

Waiting by Shira Chadasha to answer:[56] Initially, it is proper for one to wait by the words Shira Chadasha in order to answer for Kaddish, Kedusha, and Barchu. Nonetheless, Bedieved, so long as one did not yet say the words of the concluding blessing of Baruch Ata Hashem, then one may still answer for a Davar Shebekedusha just like one who is in the midst of Shema. If one does answer at this point, however, then one must go back to the words of Shira Chadasha or Venemar Goaleinu upon returning to the prayer, as one must say words that are similar to the blessing prior to the concluding blessing.

D. Shemoneh Esrei:

It is forbidden for one to make an interruption in middle of the prayer of Shemoneh Esrei for any purpose. See Chapter 26 Halacha ?? for the full details of this subject!

1. Between the silent prayer and Chazaras Hashatz:[57]

There is no prohibition at all for the Chazan [or congregation] to make an interruption 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.

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[1] See Admur 51:5; 59:4; 63:7; 64:4; 66:4-6; 183:14; Siddur Admur; Ketzos Hashulchan 18:2; 19:1-3; Ishei Yisrael 16 and 19; Shulchan Menachem 1:69

[2] See Admur 56:4 and 7; 124:6 and 10; Igeres Hakodesh 24; Hiskashrus 942

[3] See Admur 56:7; Ketzos Hashulchan 16:6

[4] See Admur Basra 3:11; Kama 92:2; Siddur Admur; Michaber 92:2; M”A 92:2; M”B 92:9; Kaf Hachaim 92:8-9; Ketzos Hashulchan 18:7; Piskeiy Teshuvos 92:3

[5] See Admur 493:17

[6] Admur 51:4 and 53:3; Rama 51:4; Levush 51:5

[7] Admur 53:3; 66:3 and 11

[8] Admur 66:6; Ketzos Hashulchan 18:2

[9] M”B 51; Ketzos Hashulchan 18:2

[10] Mishneh Berurah 66:27

[11] Admur 51:5; Ketzos Hashulchan 18:2

[12] See Admur 66:5; M”B 66:23; 69:18

[13] Admur 124:2 in parentheses; 124:8; M”A 124:9

[14] See Admur 66:2; Ketzos Hashulchan 18:2 footnote 8

[15] Ketzos Hashulchan 19:2

[16] See Admur 66:2; Ketzos Hashulchan 18:2 footnote 8

[17] Admur 51:4; 66:4-6; Ketzos Hashulchan 18:2

[18] Admur 66:6; Ketzos Hashulchan 18:2

[19] Derech Hachaim; Ketzos Hashulchan 18:2

[20] See Admur 51:5; Siddur Admur; Ketzos Hashulchan 18:2 footnote 5

[21] Admur 51:5; Ketzos Hashulchan 18:2

[22] Admur 124:8; Ketzos Hashulchan 18:2

[23] See Admur 66:2; Ketzos Hashulchan 18:2 footnote 8

[24] Directive of Rebbe Rayatz; See Ketzos Hashulchan 18:2 footnote 8 and 19:2 that on Shabbos and Yom Tov one may not say the stanzas that are added into the Kedusha for these days.

[25] See Admur 66:2; Ketzos Hashulchan 18:2 footnote 8

[26] Admur 65:2; Ketzos Hashulchan 18:2

[27] Ketzos Hashulchan 18:2

[28] Ketzos Hashulchan 18:2

[29] See Admur 59:4; 63:7; 64:4; 66:4; 183:14; Siddur Admur; Ketzos Hashulchan 19:1-3

[30] Admur 63:7; Ketzos Hashulchan 19:21

[31] Admur 183:14; Ketzos Hashulchan 19:21

[32] Ketzos Hashulchan 19:2

[33] See Admur 66:5; M”B 66:23; 69:18

[34] Ketzos Hashulchan 19:1

[35] Ketzos Hashulchan 19:1

[36] Ketzos Hashulchan 19:2

[37] Admur 65:2; Ketzos Hashulchan 19:3

[38] Kaf Hachaim 65:7

[39] Ketzos Hashulchan 19:3

[40] Ketzos Hashulchan 18:2

[41] Ketzos Hashulchan 19:4 in name of Derech Chaim

[42] Siddur

[43] Admur 66:11; Ketzos Hashulchan 19:4

[44] Admur 66:2; Ketzos Hashulchan 19:6

[45] Admur 66:7; Ketzos Hashulchan 19:6

[46] Ketzos Hashulchan 19 footnote 15

[47] See Siddur Admur; Admur 66:4; Ketzos Hashulchan 19:1

[48] Ketzos Hashulchan 19:1

[49] Admur 65:1; Ketzos Hashulchan 19:23

[50] See Admur 66:6; Ketzos Hashulchan 19:5

[51] Admur 66:7; Ketzos Hashulchan 19:6

[52] See Admur 66:9; Siddur Admur; Ketzos Hashulchan 19:6

[53] Ketzos Hashulchan 19:17; 83:2

[54] Admur 66:11; Siddur Admur; Ketzos Hashulchan 19:6

[55] Admur 66:11; Siddur Admur; Ketzos Hashulchan 19:6

[56] Admur 66:10; M”B 66; Ketzos Hashulchan 19:6

[57] See Admur 111:3; Ketzos Hashulchan 22:4